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®hcoloflical  ^cmiuanu 

BS  A85  .C168  1847  v. 27 
Calvin,  Jean,  1509-1564. 
Commentaries  . • . 


^ 


fM 


COMMENTARIES 


TWELVE  MINOR  PROPHETS. 


VOL.  IV. 


HABAKKUK,  ZEPHAWAH,  HAGGAL 


THE  CALVIN  TRANSLATION    SOCIETY, 


INSTITUTED  IS  MAY  M.DCCC.XIIII. 


FOR  THE  PUBLICATION  OF  TRANSLATIONS  OF  THE  WORKS  OF 
JOHN  CALVIN. 


COMMENTARIES 


TWELVE  MINOR  PROPHETS. 


BY  JOHNTALYIN. 


NOW  FIRST  TRANSLATED  FROM  THE  ORIGINAL  LATIN: 


BY  THE  REV.  JOHN  OWEN, 

VICAR  OF  THBCSSIXGTON,  LEICESTFRSHIBE. 


VOLUME  FOURTH. 


HABAKKUK,  ZEPHANIAH,  HAGGAT. 


EDINBURGH: 
PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 

M.DCCC.XLVITI. 


[lEntfreU  at  Stationeva'  l^all.] 


EDINBURGH  :    FEINTED  BY  T.  CONSTABLE,  PRINTER  TO  HER  MAJESTY. 


jf 


TRANSLATOR'S  PREFACE. 


The  present  Volume,  though  it  contains  the  Works  of  three 
Prophets,  is  yet  considerably  smaller  in  size  than  the  pre- 
ceding Volumes ;  but  the  last  will  more  than  compensate 
for  this  deficiency. 

The  two  first  Prophets,  Habakkuk  and  Zephaniah,  lived 
before  the  Captivity  ;  and  the  other,  Haggai,  began  his  pro- 
phetic office  about  sixteen  years  after  the  return  of  the 
great  body  of  the  people  from  Babylon  by  the  peimission 
given  them  by  King  Cyrus. 

It  is  commonly  thought  that  Habakkuk  prophesied  after 
Zephaniah,  though  placed  before  him  in  our  Bibles.  The 
reign  of  Jehoiakin  is  assigned  as  his  age,  about  608  years 
before  Christ,  while  Zephaniah  performed  his  office  in  the 
reign  of  Josiah,  about  30  years  earlier.  Like  the  other 
prophets  he  is  mainly  engaged  in  reproving  the  extreme 
"SAickedness  of  the  people,  on  account  of  which  he  denounces 
on  them  the  judgments  of  God,  while  he  gives  occasional 
intimations  of  a  better  state  of  things,  and  afibrds  some 
glimpses  of  the  blessings  of  the  gospel. 

In  the  first  Chapter  he  begins  with  a  complaint  as  to 
the  oppression  which  he  witnessed,  foretells  the  dreadful  in- 
vasion of  the  Chaldeans,  describes  the  severity  which  would 


VI  TRANSLATOR  S  PREFACE. 

be  exercised  by  them,  and  appeals  to  God  on  the  subject. 
In  the  second  he  waits  for  an  answer,  receives  it,  and  pre- 
dicts the  downfal  of  the  Chaldeans,  and  refers  to  blessings 
in  reserve  for  God's  people.  The  third  contains  Avhat  is 
called  the  "  Prayer  of  Habakkuk,''  an  ode  of  a  singular  cha- 
racter, in  which  he  briefly  describes,  for  the  encouragement 
of  the  faithful,  the  past  interpositions  of  God  on  behalf  of 
his  people,  and  concludes  with  expressing  a  full  and  joyful 
confidence  in  God,  notwithstanding  the  evils  which  were 
coming  on  the  nation. 

"  The  style  of  Habakkuk,"  says  Bishop  Lowth,  "  is  poeti- 
cal, especially  in  his  Ode,  which  may  justly  be  deemed  one 
of  the  most  complete  of  its  kind.'"^  And  in  describing  the 
character  of  this  ode  he  says — "  The  Prophet  indeed  embel- 
lishes the  whole  of  this  poem  with  a  magnificence  equal  to 
its  commencement,  selecting  from  so  great  an  abundance  of 
wonderful  events  the  grandest,  and  setting  them  forth  in 
the  most  splendid  dress,  by  images  and  figures,  and  the  most 
elevated  diction  ;  the  high  sublimity  of  which  he  augments 
and  enhances  by  the  elegance  of  a  remarkable  conclusion  :  so 
that  hardly  any  thing  of  this  kind  would  be  more  beautiful 
or  more  perfect  than  this  poem,  were  it  not  for  one  or  two 
spots  of  obscurity  which  are  to  be  found  in  it,  occasioned,  as 
it  seems,  by  its  ancientness."^ 

Zephaniah  was  in  j)art  contemporary  with  Jeremiah,  that 
is,  during  the  former  portion  of  the  reign  of  Josiah.      He 

1  Poeticus  est  Habbaccuci  stylus;  sed  maxime  in  Oda,  quje  inter  abso- 
lutissimas  in  eo  genere  merito  numerari  potest. — Prcel.  xxi. 

2  Equidem  totum  hunc  locum  pari  qua  ingressus  est  magnificentia  exomat 
vates ;  ex  tanta  rerum  admirandarum  copia  nobilissima  quseque  seligens, 
eaque  coloribus  splendidissimis,  imaginibus,  figuris,  dictione  elatissima 
Ulustrans ;  quorum  summam  sublimitatem  cumulat  et  commendat  singu- 
laris  clausulje  elegantia :  ita  ut,  nisi  una  atque  altera  ei  insideret  obsciui- 
tatis  nebula  vetustate,  ut  videtur,  inducta,  vix  quidquam  hoc  poemate  in 
sue  genere  extaret  luculentius  aut  perfectius. — Pnel.  xxviii. 


TRANSLATOR  S  PREFACE.  Vll 

foretells  the  fall  of  Nineveh,  (ch.  ii.  13,)  and  mentions 
"  the  remnant  of  Baal,''  (ch.  i.  4,)  two  things  which  prove 
that  he  prophesied  during  the  former  half  of  that  king's 
reign  ;  for  Nineveh  was  destroyed  about  the  sixteenth  year 
of  his  reign,  and  it  was  after  that  time  that  the  worship  of 
Baal  was  demolished  by  that  king. 

The  sins  of  the  Jews  and  their  aj^proaching  judgments 
occupy  thefi7^st  Chapter.  The  second  contains  an  exhortation 
to  Repentance,  encouraged  by  a  promise  of  protection  during 
the  evils  that  God  would  bring  on  neighbouring  nations. 
In  the  thi7'd  the  Prophet  particularizes  the  sins  of  Jerusalem, 
announces  its  punishment,  and  then  refers  to  the  future 
blessings  which  God  would  freely  confer  on  His  Church. 

The  style  of  Zephaniah  has  been  represented  as  being  in 
some  parts  prosaic ;  and  Loivth  says  that  "  he  seems  to  pos- 
sess nothing  remarkable  or  superior  in  the  arrangement  of 
his  matter  or  in  the  elegance  of  his  diction."^  But  it  is 
Hendersons  opinion  that  " many  of  the  censures  that  have 
been  passed  on  his  language  are  either  without  foundation 
or  much  exaggerated."  He  appears  to  be  as  poetic  in  his 
ideas  as  most  of  the  Prophets,  and  in  the  manner  in  which 
he  arranges  them,  though  he  deals  not  much  in  parallelisms, 
which  constitute  a  prominent  feature  in  Hebrew  jjoetry. 

Tlie  matters  handled  by  the  Prophet  are  said  by  Marckius 
to  be  "  most  worthy  of  God,  whether  we  regard  His  serious 
reproofs  or  His  severe  threatenings,  or  His  kind  warnings, 
or  His  gracious  promises,  which  especially  appertain  to  the 
dispensation  of  the  New  Testament.  In  all  these  particu- 
lars he  not  only  agrees  with  the  other  prophets,  but  also 
adopts  their  expressions."^  He  then  gives  the  following- 
examples  : — 

^  Is  nihil  videtur  habere  singulare  aut  eximiimi,  in  dispositione  rerura, 
vel  colore  dictionis. — Prcel.  xxi. 

-  Est  vaticiniorum  ejus  argiimentiim  Deo  dignissinium,  sive  serias  ejus 


Vlll  TRANSLATOR  S  PREFACE. 

Ch.  i.  6  compared  with  Jer.  xv.  6. 

Ch.  i.  15  compared  with  Joel  ii.  1,  2. 

Ch.  i.  18  compared  with  Ezek.  vii.  19,  and  Jer.  iv.  27. 

Ch.  ii.  8,  9  compared  with  Jer.  xlviii.  2,  and  Ezek.  xxv.  1. 

Ch.  iii.  3,  4  compared  with  Ezek.  xxii.  26,  27,  28,  &c. 

It  does  not  appear  at  what  time  Haggai  returned  from 
exile,  though  probably  at  the  first  return  of  the  Jews  under 
Zerubbabel,  before  Christ  536.  But  he  did  not  commence 
his  prophetic  office  till  about  sixteen  years  after  ;  and  he 
delivered  what  his  Book  contains  in  the  space  of  three 
months.  His  messages,  which  are  five,^  are  very  short ; 
and  hence  some  have  concluded  that  they  are  but  sum- 
maries of  what  he  had  delivered. 

Much  of  this  Book  is  historical,  interspersed  with  what 
is  conveyed  in  a  poetic  style.  The  Prophet,  in  i}\e  first 
Chapter,  remonstrates  with  the  people,  who  were  very- 
attentive  to  their  own  private  concerns,  but  neglected  to 
build  the  Lord's  Temple ;  he  refers  to  the  judgments  with 
which  they  had  been  visited  on  this  account,  encourages 
them  to  undertake  the  work,  and  promises  them  the  favour 
of  God ;  and  then  he  tells  us  of  his  success.  In  the  second 
Chapter  he  removes  an  apparent  ground  of  discouragement, 
the  temple  then  in  building  being  not  so  splendid  as  the 
former,  and  promises  an  additional  glory  to  it,  evidently 
referring  to  the  Gospel  times.    He  then  warns  them  against 


redargutiones,  sive  severas  comminationes,  sive  arnicas  monitiones,  sive 
blandas  promissiones,  ad  gratiam  N.  T.  quam  maxime  protensas,  spectemus. 
In  quabus  omnibus  non  tantum  quoad  rem  consentientes  alios  habet  vates, 
sed  et  phrases  adhibuit. — Anal.  Tseph.  Exeg. 

1  I.  Chap.  i.  1-11. 

II.   Chap.  i.  12-15. 

III.  Chap.  u.  1-9. 

rv.  Chap.  ii.  10-19. 

V.  Chap.  ii.  20-23. 


TRANSLATOR S  PREFACE.  IX 

relaxing  in  their  work  and  tlnnking  it  enough  merely  to 
offer  sacrifices,  assures  them  of  God's  blessing,  and  concludes 
with  a  special  promise  to  Zerubbabel. 

Wliat  Lowtli  says  of  this  Prophet's  style,  that  "  it  is  alto- 
gether prosaic,"  is  not  strictly  true ;  for  there  are  some  parts 
highly  poetical.  See  ch.  i.  6,  and  from  8  to  11  inclusive. 
"  The  style  of  Haggai,"  observes  Henderson,  "  is  not  distin- 
guished by  any  peculiar  excellence  ;  yet  he  is  not  destitute 
of  pathos  and  vehemence,  when  reproving  his  countrymen 
for  their  negligence,  exhorting  them  to  the  performance  of 
duty." 

Though  in  some  instances  our  Commentator  may  not  give 
the  precise  import  of  a  passage,  yet  he  never  advances  but 
what  is  consistent  with  Divine  Truth,  and  always  useful  and 
practical,  and  often  what  betokens  a  profound  acquaintance 
with  the  operations  of  the  human  mind  under  the  various 
trials  and  temptations  which  we  meet  with  in  this  life  ;  so 
that  the  observations  made  are  ever  interesting  and  instruc- 
tive. Calvin  never  deduces  from  a  passage  what  is  in  itself 
erroneous  or  unsound,  though  in  all  cases  he  may  not  deduce 
what  the  text  may  legitimately  warrant.  There  is,  there- 
fore, nothing  dangerous  in  what  he  advances,  though  it  may 
not  be  included  in  the  passage  exj)lained.  But  for  the  most 
part  his  application  of  doctrine  is  what  may  be  fully  justi- 
fied, and  is  often  very  striking,  and  calculated  to  instioict 
and  edify. 

Some  may  think  that  our  Author  does  not  always  give 
that  full  range  of  meaning  to  the  promises  and  predictions 
which  he  explains.  A  reason  for  this  may  probably  be 
found  in  the  fact,  that  most  of  the  Commentators  who  had 
preceded  him  had  indulged  in  very  great  extravagancies  on 
the  subject ;  and  a  reaction  generally  drives  men  to  an 
opposite  extreme.     But  it  is  very  seldom  that  Calvin  can 


X  TRANSLATOR  S  PREFACE. 

be  justly  charged  with  a  fault  of  this  kind  ;  for,  entertaining 
the  profoundest  veneration  for  the  Word  of  God,  he  strictly- 
followed  what  he  conceived  the  words  imported,  and  what  he 
apprehended  to  be  the  general  drift  of  a  passage.  Possibly, 
in  the  estimation  of  those  who  possess  a  very  vivid  imagina- 
tion, he  may  be  thought  to  have  kept  too  closely  to  what  the 
text  and  the  context  require  ;  but  in  explaining  the  Divine 
Oracles,  nothing  is  more  to  be  avoided  than  to  let  loose  the 
imagination,  and  nothing  is  more  necessaiy  than  to  possess 
a  sound  judgment,  and  to  exercise  it  in  the  fear  of  God,  and 
with  j)rayer  for  His  guidance  and  direction. 

J.  0. 

Thrussington, 
October  1848. 


THE 


COMMENTARIES  OF  JOHN  CALVIN 


PROPHET  HABAKKUK. 


CALVIN'S  PREFACE  TO  HABAKKUK. 


Now  follows  THE  Prophet  Habakkuk  ;^  but  the  time  In 
which  he  discharged  his  office  of  a  Teacher  is  not  quite 
certain.  The  Hebrews,  according  to  their  usual  manner, 
unhesitatingly  assert  that  he  prophesied  under  the  king 
Manasseh  ;  but  this  conjecture  is  not  well  founded.  We  are 
however  led  to  think  that  this  prophecy  was  announced 
when  the  contumacy  of  the  people  had  become  irreclaim- 
able. It  is  indeed  probable,  from  the  complaint  which  we 
shall  have  presently  to  notice,  that  the  people  had  previ- 
ously given  many  proofs  of  irremediable  wickedness.  To 
me  it  appears  evident  that  the  Prophet  was  sent,  when 
others  had  in  vain  endeavoured  to  correct  the  wickedness  of 
the  people.  But  as  he  denounces  an  approaching  judgment 
on  the  Chaldeans,  he  seems  to  have  prophesied  either  under 
Manasseh  or  under  the  other  kings  before  the  time  of  Zede- 
CHiAH  ;  but  we  cannot  fix  the  exact  time.^ 


1  Who  Habakkuk  was  is  uncertain.  Some  have  concluded,  from  ch.  iii. 
1 9,  that  he  was  of  the  tribe  of  Levi ;  but  the  premises  do  not  warrant  the 
conclusion.  "  He  was  probably,"  says  Adam  Clarke,  "  of  the  tribe  of 
ISimeon,  and  a  native  of  Beth-zacar."  The  grounds  for  this  probability 
are  not  stated. — Ed. 

^  Newcome's  opinion  is  the  following : — 

"  It  seems  probable  that  Habakkuk  lived  after  the  taking  of  Nineveh, 
as  he  prophesies  of  the  Chaldeans,  and  is  silent  on  the  subject  of  the 
AssjTians.  We  have  also  reason  to  conclude  that  he  prophesied  not  long 
before  the  JeAvish  captivity.     See  ch.  i.  5 ;  ii.  3 ;  iii.  2,  6-19.     He  mav 


xiv  Calvin's  preface  to  habakkuk. 

The  substance  of  the  Book  may  be  thus  stated : — In  the 
first  chapter  he  complains  of  the  rebellious  obstinacy  of  the 
people,  and  deplores  the  corruptions  which  then  prevailed  ; 
he  then  appears  as  the  herald  of  God,  and  warns  the  Jews 
of  their  approaching  ruin ;  he  afterwards  applies  consola- 
tion, as  God  would  punish  the  Chaldeans  when  their  pride 
became  intolerable.  In  the  second  chapter  he  exhorts  the 
godly  to  patience  by  his  own  example,  and  speaks  at  large 
of  the  near  ruin  of  Babylon  ;  and  in  the  third  chapter,  as  we 
shall  see,  he  turns  to  supplication  and  prayer. 

We  shall  now  come  to  the  words. 


therefore  be  placed  in  the  reign  of  Jehoiakim,  between  the  years  006  and 
598  before  Christ." 

Henderson  agrees  with  this  view. 

"  Hunc  Ubrum  canonicura  esse  constat, — turn  1.  quia  in  Bibliis  Hebrseis 
extat;  turn  2.  quia  in  N.  T.  allegatum,  Acts  xiii.  41;  Rom.  i.  17;  Gal. 
iii.  11 ;  Heb.  x.  88.  It  appears  that  this  book  is  canonical, — 1.  because 
it  is  extant  in  Hebrew ;  2.  because  it  is  quoted  in  the  New  Testament," 
&e. — Darnovius. 


PHIiNtJi 


^  --. ,      ^.J^' 


\  THSOLO 
COMMENTARIES 


THE  PROPHET  HABAKKUK. 


CHAPTER  I. 


1.  The  burden  which  Ilabakkuk  1.  Onus  quod  vidit  Chabakuk 
the  prophet  did  see.  Propheta. 

The  greater  part  of  interpreters  refer  this  burden  to  the 
Chaldeans  and  the  monarchy  of  Babylon ;  but  of  this  view 
I  do  not  approve,  and  a  good  reason  compels  me  to  dissent 
from  their  opinion  :  for  as  the  Prophet  addresses  the  Jews, 
and  without  any  addition  calls  his  prophecy  a  burden,  there 
is  no  doubt  but  that  he  refers  to  them.  Besides,  their  view 
seems  wholly  inconsistent,  because  the  Prophet  dreads  the 
future  devastation  of  the  land,  and  complains  to  God  for 
allowing  His  chosen  and  elect  people  to  be  so  cruelly  treated. 
What  others  think  is  more  correct — that  this  burden  be- 
longed to  the  Jews. 

What  the  Prophet  understood  by  the  word  Kti^tt,  mesha, 
has  been  elsewhere  stated.  Habakkuk  then  reproves  here 
his  own  nation,  and  shows  that  they  had  in  vain  disdain- 
fully resisted  all  God's  prophets,  for  they  would  at  length 
find  that  their  threatenings  would  be  accomplished.  The 
burden,  then,  which  the  Prophet  Habakkuk  saw,  was  this — 
That  God,  after  having  exercised  long  forbearance  towards 


16  THE  TWELVE  MINOR  PROPHETS.  LECT,  CVI. 

the  Jews,  would  at  lengtli  ))e  tlie  piinislier  of  their  many 
sins.     It  now  follows — 


2.  O  Lord,  how  long  shall  I  cry,         2.  Quousque,    Jehova,    clamabo, 
and  thou  wilt  not  hear !  even  cvy  out  et   non    exaudies  ?    vociferabor    ad 
unto  thee  o/ violence,  and  tliou  wilt  te  ob  violentiam,  etnon  servabis? 
not  save ! 

3.  Why  dost  thou  shew  me  iuiqui-  3.  Quare  ostendis  niihi  iniquita- 
ty,  and  cause  me  to  behold  griev-  tern,  et  molestiam  aspicere  facis? 
ance  ?  for  spoiling  and  violence  are  et  direptio  et  violentia  in  conspectu 
before  me :  and  there  are  that  raise  meo  ?  et  est  qui  litem  et  conten- 
up  strife  and  contention.  tionem  excitet. 


As  I  have  already  reminded  you,  interpreters  think  that 
the  Prophet  speaks  here  of  future  things,  as  though  he  had 
in  his  view  the  calamity  Avhich  he  afterwards  mentions ; 
but  this  is  too  strained  a  meaning ;  I  therefore  doubt  not 
but  that  the  Prophet  expostulates  here  with  God  for  so 
patiently  indulging  a  reprobate  people.  For  though  the 
Prophets  felt  a  real  concern  for  the  safety  of  the  people, 
there  is  yet  no  doubt  but  that  they  burned  with  zeal  for  the 
glory  of  God  ;  and  when  they  saw  that  they  had  to  contend 
with  refractory  men,  they  were  then  inflamed  with  a  holy 
displeasure,  and  undertook  the  cause  of  God  ;  and  they  im- 
plored His  aid  to  bring  a  remedy  when  the  state  of  things 
had  become  desperate.  I  therefore  consider  that  the  Pro- 
phet here  solicits  God  to  visit  these  many  sins  in  which  the 
people  had  hardened  themselves.  And  hence  we  conclude 
that  he  had  previously  exercised  his  office  of  a  teacher ;  for 
it  would  have  been  otherwise  improper  for  him  to  begin 
his  work  with  such  a  complaint  and  expostulation.  He 
had  then  by  experience  found  that  the  people  were  ex- 
tremely perverse.  When  he  saw  that  there  was  no  hope  of 
amendment,  and  that  the  state  of  things  was  becoming  da,i\j 
worsQ,  burning  with  zeal  for  God,  he  gave  full  vent  to  his 
feelings.  Before,  then,  he  threatens  the  people  with  the 
future  vengeance  of  God,  he  withdraws  himself,  as  it  were, 
from  intercourse  with  men,  and  in  private  addresses  God 
himself 

We  must  bear  this  first  in  mind,  that  the  Prophet  relates 
here  the  secret  colloquy  he  had  with  God :  but  it  ought  not 


CHAP.  I.  2,  o.  COMMENTARIES  UN  HAUAKKUK.  17 

to  be  ascribed  to  an  unfeeling  disposition,  that  in  these 
words  he  wished  to  hasten  God's  vengeance  against  his  own 
kindred  ;  for  it  behoved  the  Prophet  not  only  to  be  solicitous 
for  the  salvation  of  the  people,  but  also  to  feel  a  concern  for 
the  glory  of  God,  yea,  to  burn  with  a  holy  zeal.  As,  then, 
he  had  in  vain  laboured  for  a  length  of  time,  I  doubt  not 
but  that,  being  as  it  were  far  removed  from  the  presence  of 
all  witnesses,  he  here  asks  God,  how  long  he  purj)osed  thus 
to  bear  with  the  wickedness  of  the  people.  We  now  appre- 
hend the  design  of  the  Prophet  and  the  import  of  his  words. 
But  he  says  first.  How  long,  Jehovah,  shall  I  cry,  and  thou 
hearest  not  ?  How  long  shall  I  cry  to  thee  for  violence,  that 
is,  on  account  of  violence,  and  thou  savest  not  ?  We  hence 
learn,  that  the  Prophet  had  often  prayed  God  to  correct  the 
l^eople  for  their  wickedness,  or  to  contrive  some  means  to 
prevent  so  much  licentiousness  in  sinning.  It  is  indeed  pro- 
bable that  the  Prophet  had  prayed  as  long  as  there  was  any 
hope ;  but  when  he  saw  that  things  were  past  recovery,  he 
then  prayed  more  earnestly  that  God  would  undertake  the 
office  of  a  judge,  and  chastise  the  people.  For  though  the 
Prophet  really  condoled  with  those  who  perished,  and  was 
touched,  as  I  have  said,  with  a  serious  concern  for  their 
public  safety,  he  yet  preferred  the  glory  of  God  :  when, 
therefore,  he  saw  that  boldness  in  sin  increased  through  im- 
punity, and  that  the  Jews  in  a  manner  mocked  God  Avhen 
they  found  that  they  could  sin  without  being  jjunished,  he 
could  not  endure  such  unbridled  wantonness.  Besides,  the 
Prophet  may  have  spoken  thus,  not  only  as  expressing  his 
own  feeling,  but  what  he  felt  in  common  with  all  the  godly  ; 
as  though  he  had  undertaken  here  a  public  duty,  and  uttered 
a  complaint  common  to  all  the  faithful :  for  it  is  probable 
that  all  the  godly,  in  so  disordered  a  state  of  things,  mourned 
alike.  Hotu  long,  then,  shall  I  cry  f  How  long,  he  says,  shall 
I  cry  on  account  of  violence  ?  that  is.  When  all  things  are  in 
disorder,  when  there  is  now  no  regard  for  equity  and  justice, 
but  men  abandon  themselves,  as  it  were  with  loose  reins, 
unto  all  kinds  of  wickedness,  how  long.  Lord,  wilt  thou  take 
no  notice  ?  But  in  these  words  the  Prophet  not  only  ex- 
presses his  own  feelings,  but  makes  this  kind  of  preface^ 

VOL.  IV.  B 


18  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVI. 

that  the  Jews  mioht  better  understand  that  the  time  of  ven- 
geance  was  come ;  for  they  were  become  not  only  altogether 
intolerable  to  God,  but  also  to  his  servants.  God  indeed 
had  suspended  his  judgment,  though  he  had  been  often  so- 
licited to  execute  it  by  his  Prophet.  It  hence  appears,  that 
their  wickedness  had  made  such  advances  that  it  would  be 
no  wonder  if  they  were  now  severely  chastised  by  the  Lord  ; 
for  they  had  by  their  sins  not  only  provoked  him  against 
them,  but  also  all  the  godly  and  the  faithful. 

He  afterwards  adds,  How  long  wilt  thou  show  me  iniquity, 
and  make  me  to  see  trouble  ?  Here  the  Prophet  briefly  re- 
lates the  cause  of  his  indignation, — that  he  could  not,  with- 
out great  grief,  yea,  without  anguish  of  mind,  behold  such 
evils  prevailing  among  God's  chosen  people  ;  for  they  who 
apply  this  to  the  Chaldeans,  do  so  strainedly,  and  without 
any  necessity,  and  they  have  not  observed  the  reason  which 
I  have  stated — that  the  Prophet  does  not  here  teach  the 
Jews,  but  prepares  them  for  a  coming  judgment,  as  they 
could  not  but  see  that  they  w^ere  justly  condemned,  since 
they  were  proved  guilty  by  the  cry  and  complaints  made  by 
all  the  godly. 

Now  this  passage  teaches  us,  that  all  who  really  serve 
and  love  God,  ought,  according  to  the  Prophet's  example,  to 
burn  with  holy  indignation  whenever  they  see  wickedness 
reigning  without  restraint  among  men,  and  especially  in  the 
Church  of  God.  There  is  indeed  nothing  which  ought  to 
cause  us  more  grief  than  to  see  men  raging  with  profane 
contempt  for  God,  and  no  regard  had  for  his  law  and  for 
divine  truth,  and  all  order  trodden  under  foot.  When  there- 
fore such  a  confusion  appears  to  us,  we  must  feel  roused,  if 
we  have  in  us  any  spark  of  religion.  If  it  be  objected,  that 
the  Prophet  exceeded  moderation,  the  obvious  answer  is 
this, — that  though  he  freely  pours  forth  his  feelings,  there 
was  nothing  wrong  in  this  before  God,  at  least  nothing- 
wrong  is  imputed  to  him  :  for  wherefore  do  we  pray,  but 
that  each  of  us  may  unburden  his  cares,  his  griefs,  and 
anxieties,  by  pouring  them  into  the  bosom  of  God  ?  Since, 
then,  God  allows  us  to  deal  so  familiarly  with  him,  nothing 
wn'ong  ought  to  be  ascribed  to  our  prayers  when  we  thus 


CHAP.  I.  2,:i.  COMMENTARIES  ON  IIABAKKUK.  19 

freely  pour  forth  our  feelings,  provided  the  bridle  of  obedience 
keeps  us  always  within  due  limits,  as  was  the  case  with  the 
Prophet  ;  for  it  is  certain  that  he  Avas  retained  under  the 
influence  of  real  kindness.  Jeremiah  did  indeed  pray  with 
unrestrained  fervour  (Jer.  xv.  10)  :  but  his  case  was  dif- 
ferent from  that  of  our  Prophet  ;  for  he  proceeds  not  here  to 
an  excess,  as  Jeremiah  did  when  he  cursed  the  day  of  his 
birth,  and  when  he  expostulated  with  God  for  being  made  a 
man  of  contention.  But  our  Prophet  undertakes  here  the 
defence  of  justice ;  for  he  could  not  endure  the  law  of  God 
to  be  made  a  sport,  and  men  to  allow  themselves  every  liberty 
in  sinning-. 

We  now,  then,  see  that  the  Prophet  can  be  justly  excused, 
though  he  expostulates  here  with  God,  for  God  does  not 
condemn  this  freedom  in  our  prayers ;  but,  on  the  contrary, 
the  end  of  praying  is,  that  every  one  of  us  pour  forth,  as  it 
is  said  in  the  Psalms,  his  heart  before  God.  As,  then,  we 
communicate  our  cares  and  sorrows  to  God,  it  is  no  wonder 
that  the  Prophet,  according  to  the  manner  of  men,  says, 
Wh^  dost  thou  show  me  iniquity,  and  make  me  to  see  trouble  ? 
Trouble  is  to  be  taken  here  in  an  active  sense,  and  the  verb 
b^in,  tabith,  has  a  transitive  meaning.^    Some  render  it.  Why 

'  Rather,  8  causative  meaning  ;  for  so  does  Calvin  take  it ;  and  Junius 
and  Trcmclius,  Piscator,  Grutius,  and  N^ewcome,  agree  with  him :  but 
Drusius,  Marxkius,  Henderson,  and  others,  consider  it  simply  in  the  sense 
of  seeing  or  behokling,  and  say  with  truth,  that  there  is  no  other  instance 
in  which  it  has,  though  it  be  often  found,  as  here,  in  Hipliil,  a  causative 
sense.  The  context,  as  Calvin  says,  seems  certainly  to  favour  this  meaning  ; 
and  we  might  suppose  that  Habaklcuk  used  it  in  a  sense  different  from 
others,  were  it  not  that  he  uses  it  at  least  twice  in  tliis  very  chapter,  verses 
5  and  13,  simply  in  the  sense  of  seeing  or  beholding. 

In  those  two  verses  there  is  no  need  of  continuing  the  interrogatory  form 
throughout,  nor  is  this  justified  by  the  original.  A  strictly  literal  render- 
ing, such  as  the  following,  would  be  the  most  appropriate  : 

2.  How  long,  Jehovah,  have  I  cried,  and  thou  hearest  not  ? 
I  cry  aloud  to  thee, "  oppression,"  and  thou  savest  not : 

3.  Why  showest  thou  to  me  iniquity? 
Yea,  wickedness  is  what  thou  seest ; 

Even  wasting  and  oppression  are  before  me  ; 
Then  there  is  strife,  and  contention  arises. 

Somi'  think  that  there  is  to  be  understood  a  preposition  before  DOn?  which 
I  render  "  oppression,"  in  the  second  line  ;  but  there  is  no  need  of  it.  The 
word  means  outrage,  wrong  forcibly  done,  violent  injustice,     ^foy,  wicked- 


20  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVI. 

dost  thou  look  on  trouble  ?  as  though  the  Prophet  indignantly 
Lore  the  connivance  of  God.  But  the  context  necessarily 
requires  that  this  verb  should  be  taken  in  a  transitive  sense. 
"  Why  dost  thou  show  me  iniquity  V  and  then,  "  and  makest 
me  to  look  on  violence  ? "  He  says  afterwards,  in  the  third 
place,  in  my  sight  is  violence.  But  I  have  said,  that  the 
word  trouble  is  to  be  taken  actively  ;  for  the  prophet  means 
not  that  he  was  worn  out  with  weariness,  but  that  wicked 
men  were  troublesome  to  the  good  and  the  innocent,  as  it  is 
usually  the  case  when  a  freedom  in  sinning  prevails. 

And  why,  he  says,  are  violence  and  plunder  in  my  sight  ? 
and  there  is  he  who  excites,  &c.  ?  The  verb  XSJ^J,  nusha,  means 
not  here  to  undertake,  as  some  render  it ;  but,  on  the  con- 
trary, to  raise.  Others  render  it,  "  Who  suj^ports,"  but  this 
is  frigid.  Therefore  the  translation  which  I  have  stated  is 
the  most  suitable — And  why  is  there  one  tuho  excites  strife 
and  contention  ? 

But  the  Projihet  here  accuses  them  only  of  sins  against 
the  second  table  of  the  law :  he  speaks  not  of  the  supersti- 
tions of  peoi^le,  and  of  the  corrupted  worship  of  God ;  but 
he  briefly  says,  that  they  had  no  regard  for  what  was  just 
and  right :  for  the  stronger  any  one  was,  the  more  he  dis- 
tressed the  helpless  and  the  innocent.  It  was  then  for  this 
reason  that  he  mentioned  iniquity,  trouble,  plunder,  violence, 
contention,  strife.  In  short,  the  Prophet  here  deplores,  that 
there  was  now  no  equity  and  no  brotherly  kindness  among 
the  people,  but  that  robberies,  rapines,  and  tyrannical 
violence  prevailed  everywhere.      It  folloAvs — 

4.   Therefore  the  law  is  slacked,  4.  Propterea  dissolvitur  (w^,  debi- 

and  judgment  doth  never  go  forth :  litatur)  lex,  et  non  egredietur  per- 

for  the  wicked  doth  compass  about  petuo  judicium  (ve7,  non  egreditiu- ;) 

the  righteous  ;  therefore  wrong  judg-  quia  impius  circumdat  justimi,  prop- 

ment  proceedeth.  terea  egredicturjudiciumperversum. 

The  Prophet  confirms  hei'o  wliat  I  have  already  said,  and 

ness,  in  the  second  line  of  the  third  verse,  in  its  primary  sense,  is  labour, 
toil ;  it  means  also  what  produces  toil,  mischief,  wickedness.  Henderson 
renders  it  misery ;  but  it  is  not  so  suitable  ;  for  it  must  be  something  that 
corresponds  with  iniquity  in  the  pre\'ious  line.  Wickedness  is  the  word 
adopted  by  Newcome.  ^t^,  strife,  is  a  verbal  contention  or  quarrel ;  and 
Tn?0)  contention,  is  a  judicial  contest,  or  a  trial  by  law.  Then  in  the  next 
verse  we  see  how  unjustly  this  trial  was  conducted.— i>W. 


CHAP.  I.  4.  COMMENTARIES  ON  IIABAKKUK.  21 

brings  an  excuse  for  his  zeal ;  lie  proves  that  he  was  not 
witliout  reason  led  to  so  great  a  warmth  ;  for  he  saw  that 
the  law  of  God  was  trodden  as  it  were  under  foot ;  he  saw 
men  so  hardened  in  every  kind  of  sin,  that  all  religion  and 
the  fear  of  God  had  nearly  been  extinguished.  Hence  I 
have  already  said,  that  the  ProiDhet  Avas  not  here  impelled 
by  a  carnal  passion,  as  it  often  happens  to  us,  when  we  de- 
fend ourselves  from  wrongs  done  to  us  ;  for  when  any  one 
of  us  is  injured,  he  immediately  becomes  incensed,  while,  at 
the  same  time,  we  suffer  God's  law  to  be  a  sport,  His  whole 
truth  to  be  despised,  and  everything  that  is  just  to  be 
violated.  We  are  only  tender  on  what  concerns  us  indivi- 
dually, and  in  the  meantime  we  easily  forgive  when  God  is 
wronged,  and  His  truth  despised.  But  the  Prophet  shows 
here  that  he  was  not  made  indignant  through  a  private 
feeling,  but  because  he  could  not  bear  the  profanation  of 
God's  worship  and  the  violation  of  His  holy  law. 

He  therefore  says,  that  the  law  was  dissolved  or  weakened, 
as  though  he  said  that  God's  law  had  no  longer  any  author- 
ity or  regard.  Let  us  hence  learn  to  rouse  up  ourselves, 
for  we  are  very  frigid,  when  the  ungodly  openly  despise 
and  even  mock  God.  As,  then,  we  are  too  unconcerned  in 
this  respect,  let  us  learn,  by  the  Prophet's  example,  to  sti- 
mulate ourselves.  For  even  Paul  also  shows,  in  an  indirect 
way,  that  there  is  just  reason  for  indignation — '  Be  ye  angry,' 
he  says,  '  and  sin  not,'  (Eph.  iv.  26)  ;  that  is,  every  one 
ought  to  regard  his  own  sins,  so  as  to  become  an  enemy  to 
himself ;  and  he  ought  also  to  feel  indignant  whenever  he 
sees  God  offended. 

This  rule  the  Prophet  now  follows,  Weakeyied,  he  says,  is 
the  law}     "We  know   that  when  a  sinful  custom  prevails, 

1  Calvin  omits  to  notice  "  therefore,"  n-^y,  at  the  beginning  of  the 
verse.  Hendersott  says,  that  the  connexion  is  with  the  second  verse  :  but 
this  can  hardly  be  the  case ;  and  certainly  what  this  verse  contains  is  no 
reason  for  what  is  stated  in  the  previous  verse.  p"p,  a  similar  ])roposition 
with  this,  when  followed  by  t^,  as  the  case  is  here,  refers  sometimes  to  what 
follows  and  not  to  what  precedes.  See  Ps.  xvi.  10,  11  ;  Ixxviii.  21,  22. 
The  meaning  of  the  verse  will  be  elicited,  as  I  can  conceive,  by  the  follow- 
ing version : — 

On  this  account  the  law  fails, 

And  judgment  goeth  not  forth  to  victory, — 


22  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVI. 

tliere  is  but  little  authority  in  what  is  taught :  nor  are 
human  laws  only  desijised  when  men's  audacity  breaks 
through  all  restraints,  but  even  the  very  law  of  God  is 
esteemed  as  nothing  ;  for  they  think  that  everything  erro- 
neously done,  by  the  consent  of  all,  is  lawful.  We  now  then 
see  that  the  Prophet  felt  great  anguish  of  mind,  like  holy 
Lot  (Gen.  xix.),  when  he  saw  every  regard  for  God  almost 
extinct  in  the  land,  and  esj^ecially  among  the  chosen  jDCople, 
whom  God  had  above  all  others  consecrated  to  himself. 

He  then  adds,  judgment  goeth  not  forth  perpetually.  Ab- 
surdly do  many  regard  this  as  having  been  said  in  the  per- 
son of  foolish  men,  who  think  tliat  there  is  no  such  thing  as 
divine  providence,  when  things  in  the  world  are  in  a  disor- 
dered state :  but  the  Prophet  simply  says,  that  all  justice 
was  suppressed.  We  have  nearly  the  very  same  complaint 
in  Is.  lix.  4.  He  then  says,  that  judgment  did  not  go  forth 
jierpetually,  because  the  ungodly  thought  that  no  account 
was  to  be  given  by  them.  When,  therefore,  any  one  dared  to 
say  a  word  against  them,  they  immediately  boiled  with  rage, 
and  like  wild  beasts  fiercely  attacked  him.  All  then  were 
silent,  and  nearly  made  dumb,  when  the  ungodly  thus  pre- 
vailed and  gathered  boldness  from  the  dailj'^  practice  of 
licentiousness.  Hence,  '  Go  forth  perpetually  does  not  judg- 
ment ;'  that  is,  "  0  Lord,  things  are  now  past  hope,  and 
there  appears  to  be  no  end  to  our  evils,  except  thou  comest 
soon  and  appliest  a  remedy  beyond  what  our  flesh  can  con- 
ceive."' For  the  wicked,  he  says,  surroimd  the  7-ighteous  ;  that 
is,  when  there  was  any  one  who  continued  to  retain  some 
regard  for  religion  and  justice,  immediately  the  wicked  rose 
up  against  him  on  every  side  and  surrounded  him  before  and 
behind  ;  so  it  happened,  that  no  one  dared  to  oppose  the 

Because  wickedness  surrounds  the  righteous  ; 

Yea,  on  this  account  perverted  judgment  goeth  forth. 
The  expression,  ni*3^  S*?'  is  rendered  "  never"  in  our  version,  and  by 
Ncwcome ;  but  it  never  means  this  :  "  not  for  ever,  or  not  always,"  it  is 
rendered  in  other  places.  SeePs.  ix.  19  ;  Ixxiv.  19.  But  riV3™^^iis  as  a 
noun,  superiority,  excellency,  strength,  victory;  and  this,  according  to 
Parichnrst,  is  what  it  means  here.  It  seems  better  to  render  ytj^-i,  wicked- 
ness, than  wicked.  It  means  injustice,  the  perversion  of  right,  and  by 
this  the  just  man  was  surrounded  or  completely  beset,  so  that  he  had  no 
chance  of  having  justice  done  to  him. — Ed. 


CHAP.  I.  5.  COMMENTARIES  ON  IIABAKKUK.  23 

torrent,  though  frauds,  rapines,  outrages,  cruelty,  and  even 
murders  everywhere  prevailed ;  if  any  righteous  men  still 
remained,  they  dared  not  come  forth  into  the  public,  for  the 
wicked  beset  them  on  all  sides. 

He  afterwards  adds,  Therefore  perverted  judgment  goeth 
forth.  The  Prophet  now  rises  higher,  that  even  the  rulers 
themselves  increased  the  rage  for  evils,  and  as  it  were  sup- 
plied fuel  to  their  wickedness,  as  they  confounded  all  dis- 
tinction between  right  and  wrong :  for  the  Prophet  sjieaks 
not  here  of  private  wrongs  which  any  one  might  have  done, 
but  he  speaks  of  the  very  rulers,  as  though  he  said,  "  There 
might  have  been  one  remedy,  the  judges  might  have  checked 
so  great  an  audacity ;  but  they  themselves  stretch  out  their 
liands  to  the  wicked  and  help  them."  Hence  the  tribunals, 
which  ought  to  have  been  sacred,  were  become  as  it  were  dens 
of  thieves.  The  word  tOfiCJ'tt,  mesMphith,  is  taken  properly 
in  a  good  sense  :  Is  not  judgment  then  a  desirable  thing  ? 
Yes,  but  the  Prophet  says,  that  it  was  perverted.  It  was 
then  by  way  of  concession  that  judgment  is  mentioned  ;  for 
he  afterwards  adds  a  word  to  it,  by  which  he  shows  that  the 
administration  of  the  laws  was  evil  and  injurious :  for  when 
any  one  oj^pressed  had  recourse  to  the  assistance  of  the  laws, 
he  was  plundered.  In  short,  the  Prophet  means,  that  all 
things  in  private  and  in  public  were  corrupt  among  the 
people.     It  now  follows — 

5.  Behold  ye  among  the  heathen,  and  5.  Videte  in  gentibus,  et  as- 

regard,   and  wonder   marvellonsly :    for  picite,   et   adniiramini,  admira- 

/  will  work  a  work  in  yonr  days,  ivhich  mini ;    quia    opus    operans    in 

ye   will  not  believe  though  it  be  told  diebus    vestris,     non     credetis, 

you.  quum  narratum  fuerit. 

The  Prophet  turns  his  discourse  to  the  Jews,  after  having 
related  the  private  colloquy,  in  which  he  expostulated  with 
God  for  having  so  patiently  borne  with  the  obstinate  wicked- 
ness of  the  nation.  Being  now  as  it  were  furnished  with 
God's  command,  (as  the  case  really  was,)  he  performs  the 
office  of  a  herald,  and  proclaims  an  approaching  destruction. 
He  indeed  adopts  a  preface,  which  ought  to  have  awakened 
drowsy  and  careless  minds.  He  says — look,  see,  be  astonished, 
be  astonished ;  these  repetitions  do  not  a  little  increase  the 


24  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVI. 

alarm  ;  lie  twice  bids  them  to  see,  and  lie  twice  exhorts  them 
to  be  astonished,  or  to  wonder.  He  then  briefly  proclaims 
the  judgment  of  God,  which  he  afterwards  more  fully  describes. 
We  now,  then,  perceive  the  object  of  the  Prophet,  and  the 
manner  in  which  he  proceeds  with  his  subject. 

And  he  bids  those  among  the  nations  to  behold,  as  though 
he  had  said,  that  they  were  unworthy  to  be  taught  in  the 
school  of  God ;  he  therefore  appointed  other  masters  for 
them,  even  the  Chaldeans,  as  we  shall  presently  see.  He 
might  have  said — "  look  to  God  ; "  but  as  the  Prophet  had  so 
long  spent  his  labour  in  vain  and  without  i^rofit  while  teach- 
ing them,  he  sots  over  them  the  Chaldeans  as  teachers. 
Behold,  he  says,  ye  teachers  among  the  Gentiles.  There  is 
here  indeed  an  implied  contrast,  as  though  he  said — "  God 
has  hitherto  often  recalled  you  to  himself,  and  has  oiFered 
himself  to  you,  but  ye  have  refused  to  look  to  him  ;  now 
then,  as  he  is  wearied  with  exercising  patience  so  long,  he 
appoints  for  you  other  teachers  ;  learn  now  from  the  Gen- 
tiles what  ye  have  hitherto  refused  to  learn  from  the  holy 
mouth  of  God  himself" 

The  Greek  translators  no  doubt  read  DHIJ^,  for  their  ver- 
sion is — "  Behold,  ye  despisers."-*^  But  in  Hebrew  there  is 
no  ambiguity  as  to  the  word. 

He  afterwards  adds — And  wonder  ye,  wonder."  By  these 
words  the  prophets  express  how  dreadful  God's  judgment 

1  This  may  perhaps  be  considered  one  of  the  very  few  instances  in  which 
the  Septuagint  seems  to  have  retained  the  true  reading  without  the  coun- 
tenance of  a  single  MS. ;  for  the  word  "  despisers  "  is  more  suitable  to  the 
context.  The  very  same  word  is  found  in  the  13th  verse  of  this  chapter. 
The  omission  is  very  trifling,  only  of  the  letter  "7,  and  Paul  in  quoting  this 
passage,  in  Acts  xiii.  41,  retains  this  word,  while  in  the  other  clauses  he 
departs  from  the  S'eptuagint,  and  comes  nearer  to  the  Hebrew  text.  Pocock 
thought  that  Qil^Q  is  a  noun  from  the  Arabic  Xi3)  which  means  to  be  unjust 
or  injurious ;  and  thus  the  Hebrew  is  made  the  same  with  the  Septuagint, 
and  St.  Paul,  xccrafi^ovi^rai,  dcspiscrs — the  insolent ;  but  the  former  sup- 
position seems  the  more  probable — that  the  letter  "7  has  been  omitted. 
DatJdus  renders  the  word  '•'■perjidi — perfidious,"  and  Newcome  "  transgres- 
sors."— Ed. 

"  This  is  the  proper  rendering,  and  not  as  in  our  version.  It  is  not  the 
usual  mode  in  Hebrew  to  enhance  the  meaning  by  connecting  two  verbs 
together ;  but  the  two  verbs  here  are  in  the  imperative  mood,  only  the 
first  is  in  Niphal  and  the  other  in  Kal.  Parkhurst  very  properly  renders 
them,  and  be  ye  astonished,  wonder,  &c.  The  repetition,  says  Drushis,  is 
for  the  sake  of  emphasis. — Ed. 


CHAP.  I.  5.  COMMENTARIES  ON  HABAKKUK.  25 

would  be,  which  Avould  astonish  the  Jews  themselves.  Had 
they  not  been  extremely  refractory  they  might  have  quietly 
received  instruction,  for  God  would  have  addressed  them  by 
his  prophets,  as  though  they  had  been  his  own  children. 
They  might  thus,  with  composed  minds,  have  listened  to 
God  speaking  to  them  ;  but  the  time  was  now  come  when 
they  were  to  be  filled  with  astonishment.  We  hence  see 
that  the  Projihet  meant  this  in  a  few  words — that  there 
would  be  a  new  mode  of  teaching,  which  would  overwhelm 
the  unwilling  with  astonishment,  because  they  would  not 
endure  to  be  ruled  in  a  gentle  manner,  when  the  Lord  re- 
quired nothing  from  them  but  to  render  themselves  teach- 
able. 

After  having  said  that  God's  judgment  would  be  dreadful, 
he  adds  that  it  was  nigh  at  hand — a  work,  he  says,  will  he 
work  in  your  days,  &c.  They  had  already  been  often  warned 
of  that  vengeance,  but  as  they  had  for  a  long  time  disre- 
garded it,  they  did  ever  remain  sunk  in  their  own  self-delu- 
sions, like  men  who  are  wont  to  jirotract  time  and  hunt  on 
every  side  for  some  excuse  for  indulging  themselves.  So 
then  when  the  people  became  hardened  against  all  threaten- 
ings,  they  thought  that  God  would  ever  bear  with  them ; 
hence  the  Prophet  expressly  declares,  that  the  execution  of 
that  which  they  regarded  as  a  fable  was  near  at  hand — He 
will  work,  he  says,  this  work  in  your  days. 

He  then  subjoins — ye  will  not  believe  when  it  shall  be  told 
you ;  that  is,  God  will  execute  such  a  punishment  as  will  be 
incredible  and  exceed  all  belief.  The  Prophet  no  doubt  alludes 
to  the  want  of  faith  in  the  people,  and  indirectly  reproves 
them,  as  though  he  said — "  Ye  have  hitherto  denied  faith  to 
God's  word,  but  ye  shall  at  length  find  that  he  hath  told 
the  truth  ;  and  this  ye  shall  find  to  your  astonishment ;  for 
as  his  word  has  been  counted  by  you  incredible,  so  also 
incredible  shall  be  his  judgment."  In  short,  the  Prophet 
intimates  this — that  though  the  Prophets  had  been  derided 
by  the  Jews,  and  despised  as  inventors  of  fables,  yet  no- 
thing had  been  said  by  them  which  would  not  be  fully 
accomplished.  This  reward  then  Avas  to  be  paid  to  all  the 
unbelieving ;  for  God  would  in  the  most  dreadful  manner 


26  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVI. 

avenge  tlieir  impiety,  so  tliat  tliey  should  themselves  be 
astonished  and  become  an  astonishment  to  others.  We  now 
perceive  what  the  Prophet  meant  by  saying  that  the  Jews 
would  not  believe  the  work  of  God  when  told  them,  that  is, 
the  vengeance  which  he  will  presently  describe. 

This  passage  is  quoted  by  Paul,  and  is  apjjlied  to  the 
punishment  then  awaiting  the  Jews  ;  for  Paul,  after  having 
offered  Christ  to  them,  and  seeing  that  many  of  them  re- 
garded the  preaching  of  Gospel  with  scorn,  added  these 
words — "  see,'"'  he  said,  "  and  be  astonished,  for  God  will 
work  a  work  in  your  days  which  ye  shall  not  believe."  Paul 
at  the  same  time  made  a  suitable  application  of  the  Prophet's 
words ;  for  as  God  had  once  threatened  his  people  by  his 
Prophet  Habakkuk,  so  he  was  still  like  himself ;  and  since 
had  so  severely  vindicated  the  contempt  of  his  law  as  to 
his  ancient  people,  he  could  not  surely  bear  with  the  im- 
piety of  that  people  whom  he  found  to  have  acted  so  malig- 
nantly and  so  ungratefully,  yea  so  wantonly  and  perversely, 
as  to  reject  his  grace  ;  for  this  was  the  last  remedy  for  the 
Jews.  No  wonder  then  that  Paul  set  before  them  this 
vengeance,  when  the  Jews  of  his  time  persisted  through 
their  unbelief  to  reject  Christ.  Now  follows  the  explana- 
tion— 

6.  For,  lo,  I  raise  up  the  dial-  6.  Quia  ecce  ego  excito  Chal- 
deans, that  bitter  and  hasty  nation,  dseos,  gentem  asperam,  et  prtecipi- 
which  shall  march  through  the  tem,  quae  incedet  per  latitudines 
breadth  of  the  land,  to  possess  the  terrse,  ad  possidenduni  tabernacula 
dwelling-places  that  are  not  their's.  non  sua. 

Tins  verse  is  added  by  the  Prophet  as  an  explanation ; 
for  it  was  not  enough  to  speak  generally  of  God's  work, 
without  reminding  them  that  their  destruction  by  the  Chal- 
deans was  nigh  at  hand.  He  does  not  indeed  in  this  verse 
explain  what  would  be  the  character  of  that  judgment  which 
he  had  mentioned  in  the  last  verse  ;  but  he  will  do  this  in 
what  follows.  Now  the  Prophets  differ  from  Moses  in  this 
respect,  for  they  show,  as  it  were  by  the  finger,  what  he 
threatened  generally,  and  they  declare  the  special  judgments 
of  God ;  as  it  is  indeed  evident  from  the  demonstrative  ad- 


OIIAP.   I.  ().  COMMENTARIES  ON  HABAKKQK.  27 

verb,  "  Beliold."  How  necessary  this  Avas,  we  may  gather 
from  tlie  perverseness  of  that  people ;  for  how  distinctly 
soever  the  Prophets  showed  to  them  God's  judgments,  so 
that  they  saw  them  with  their  eyes,  yet  so  great  was  their 
insensibility,  that  they  desjiised  denunciations  so  apparent. 
Wliat,  then,  would  have  been  done,  if  the  Prophets  had  only 
said  in  general,  '  God  will  not  spare  you  V  This,  then,  is 
the  reason  why  the  Prophet,  having  spoken  of  God's  terrible 
vengeance,  now  declares  in  express  terms,  that  the  Chal- 
deans were  already  armed  by  Him  to  execute  His  judg- 
ment.    The  rest  we  leave  for  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  as  our  sins  cry  continually  to  heaven, 
each  of  us  may  turn  to  repentance,  and  by  condemning  ourselves 
of  our  OAsn  accord  may  anticipate  thy  judgment,  and  thus  stir 
up  ourselves  to  repentance,  that  being  received  into  favour,  we 
may  find  thee,  whom  we  have  provoked  to  take  vengeance,  to 
be  indeed  our  Father :  and  may  we  be  so  preserved  by  thee  in 
this  world,  that  having  at  length  put  off  aU  our  vices,  we  may 
attain  to  that  perfection  of  purity,  to  which  thou  invitest  us; 
and  thus  lead  us  more  and  more  to  thyself  by  thy  Spirit,  and 
separate  us  from  the  corruptions  of  this  world,  that  we  may  glorify 
thee  before  men,  and  be  at  last  made  partakers  of  that  celestial 
glory  which  has  been  purchased  for  us  by  the  blood  of  thy  only- 
begotten  Son.     Amen. 


ILectttre  i3nt  l^untirelr  atttJ  S^benti^. 

In  the  lecture  of  yesterday  the  Prophet  began  to  show 
from  whom  the  Jews  were  to  expect  the  vengeance  of  God, 
even  from  the  Chaldeans,  who  would  come,  not  by  their  own 
instinct,  but  by  the  hidden  impulse  of  God.  God  indeed 
testifies  that  he  should  be  the  author  of  this  war,  and  that 
the  Chaldeans  would  fight,  as  it  Avere,  under  his  auspices. 
I  am  he,  he  says,  who  excites,  &c.  Then  by  calling  the  Chal- 
deans a  hitter  and  hasty  nation,  he  intended  seriously  to 
terrify  the  Jews,  Avho  had  heedlessly  despised  all  threaten- 


28  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVII. 

ings.^  It  was  not  indeed  a  subject  of  praise  to  tlie  dial- 
deans,  that  they  were  bitter  and  impetuous :  but  the  Lord 
could  turn  these  vices  to  a  good  purpose,  inasmuch  as  he 
elicits  light  from  darkness.  When,  therefore,  we  read  that 
the  Chaldeans  were  bitter,  and  also  hasty,  God  thus  inti- 
mates that  he  can  employ  the  vices  of  men  in  executing 
his  judgments,  and  yet  contract  hence  no  spot  nor  blemish  ; 
for  we  cannot  possibly  pollute  him  with  our  filth,  as  he 
scatters  it  far  away  by  the  brightness  of  his  justice  and 
equity. 

He  afterwards  adds,  They  shall  march  through  the  latitudes^ 
of  the  earth,  to  possess  habitations  not  their  own.  He  means 
that  there  would  be  no  obstacles  in  the  way  of  the  Chal- 
deans, but  that  they  would  spread  themselves  over  the 
whole  earth,  and  occupy  regions  far  remote.  For  they  who 
fear,  dare  not  thus  disperse  themselves,  but,  on  the  contrary, 
they  advance  cautiously  with  a  collected  army ;  but  those, 
who  have  already  obtained  victory,  march  on  to  lay  waste 
the  land.  This  is  what  the  Prophet  says  the  Chaldeans 
would  do. 

The  meaning  is — that  they  would  not  come  to  carry  on 
an  uncertain  warfare,  but  that  they  w^ould  enjoy  a  victory  ; 
for  they  would  by  an  impetuous  course  fill  the  land,  so  as  to 
occujw  tents  or  habitations  not  their  own.  It  was  indeed 
a  matter  of  blame  in  the  Chaldeans,  that  they  thus  made 
inroads  on  their  own  neighbours :  but,  as  I  have  said,  God 
intended  only  to  fill  the  Jews  with  terror,  because  he  found 
that  all  threatenings  were  desj)ised.  He  therefore  meant  to 
show  how  terrible  the  Chaldeans  would  be,  and  he  confirms 
the  same  in  the  next  verse. 

'  "  Bitter  "  rendered  "  cruel"  by  Drusms.  To  be  "  bitter"  in  mind 
means  passively,  to  be  grieved,  or  distressed,  or  discontented,  1  Sam.  xxii. 
2;  and  actively,  to  be  revengeful,  cruel,  or  inhuman,  Jud.  xviii.  25. — 
"  Hasty"  signifies  to  be  rash,  inconsiderate,  or  soon  excited  and  made 
angry.  It  is  obvious  that  the  order  is  reversed  :  what  follows  is  mentioned 
first,  and  then  what  precedes  it ;  for  to  be  hasty  in  entertaining  anger  is 
first,  and  then  follows  cruelty  in  executing  it.  A  similar  order  is  found  in 
the  next  verse ;  the  worst  feature  is  mentioned  first,  that  the  nation  would 
be  "  terrible  ;"  and  then  what  is  less,  that  it  would  be  "  fearful."  This  is 
what  is  often  done  by  the  Avriters  both  of  the  Old  and  New  Testament.— J5Jd. 

2  The  word,  Qi^niDj  nicans  "  breadths"  or  broad  places,  or  wide  regions, 
as  Henderson  renders  it. — Ed. 


CHAP.  I.  7.  (JOMMBNTARIES  ON  HABAKKUK.  29 

7.   They    are   terrible    and         7.  Torribilis  ct  mctuenda  ipsa,  ab  ipsa 

dreadful :   their  judgment  and  judicium  ejus  {pro  jure  ponitur  hoc  iio- 

their  dignity  shall  proceed  of  men,)    et    exultatio    (vet,    dignitas)    ejus 

themselves.  egredietur. 

By  saying  that  the  Chaldeans  would  be  terrible  and 
dreadful,  he  praises  not  their  virtues  ;  but,  as  I  have  al- 
ready reminded  you,  he  shows  that  they  would  be  prepared 
to  do  his  service  by  executing  his  vengeance :  and  lie  so 
regulated  his  judgment,  that  he  used  their  cruelty  for  a 
good  purpose.  Thus  we  see  that  the  worst  of  men  are  in 
God's  hand,  as  Satan  is,  Avho  is  their  head  ;  and  yet  that 
God  is  not  implicated  in  their  wickedness,  as  some  insane 
men  maintain  ;  for  they  say — That  if  God  governs  the  world 
by  his  providence,  he  becomes  thus  the  author  of  sin,  and 
men's  sins  are  to  be  ascribed  to  him.  But  Scripture  teaches 
us  far  otherwise, — that  the  wicked  are  led  here  and  there 
by  the  hidden  power  of  God,  and  that  yet  the  fault  is  in 
them,  when  they  do  anything  in  a  deceitful  and  cruel 
manner,  and  that  God  ever  remains  just,  whatever  use  he 
may  make  of  instruments,  yea,  the  very  worst. 

But  when  the  Prophet  adds,  that  its  judginent  would  he 
from  the  nation  itself,  he  means  that  the  Chaldeans  would 
act  according  to  their  own  will.  When  any  one  indeed 
obeys  laws,  and  willingly  submits  to  them,  he  will  freely 
allow  either  judges  or  umpires  in  case  of  a  dispute ;  but  he 
who  will  have  all  things  done  according  to  his  own  purpose 
repudiates  all  judges.  The  Proj)het  therefore  means,  that 
the  Chaldeans  would  be  their  own  judges,  so  that  the  Jews 
or  others  would  complain  in  vain  for  any  wrongs  done  to 
them.  "  They  shall  be,"  he  says,  "  their  own  judges,  and 
shall  execute  judgment,  for  they  will  not  accept  any  arbi- 
trators." The  word  judgme7it,  taken  in  a  good  sense,  is  put 
here  for  law  (jtis) ;  as  though  he  said,  "  Wliatever  the  Chal- 
deans will  claim  for  themselves,  theirs  shall  it  be  ;  for  no 
one  will  dare  to  interfere,  and  they  will  not  submit  to  the 
will  of  others  ;  but  their  power  .shall  be  for  law,  and  their 
sword  for  a  tribunal."  We  now  understand  the  Prophet's 
meaning ;  and  we  must  ever  bear  in  mind  what  I  have 
already   said, — That   God   had  no  participation    in    these 


30  THE  TAVELVE  MINOR  PROPHETS.  LECT.  CVII. 

vices ;  but  it  was  necessary  that  the  stubbornness  of  an 
irreclaimable  people  should  be  thus  corrected,  or  at  least 
broken  down.  The  Lord  in  the  meantime  could  use  such 
instruments  in  such  a  way  as  to  preserve  some  moderation 
in  his  judgments.     It  follows — 

8.  Their  horses   also    are   swifter  8.  Et    velociores    pardis    equi 

than  the  leopards,  and  are  more  fierce  ejus,    et    acutiores    lupis    vesper- 

than  the  evening  wolves :  and  their  tinis :  et  multiplicati  sunt  e«[uites 

horsemen  shall  spread  themselves,  and  ejus,  et  equites  ejus  e  longinquo 

their  horsemen  shall  come  from  far ;  venient  ;   volabunt    quasi    aquila 

they  shall  flj  as  the  eagle  that  hasteth  festinans  ad  comedendum  (yel,  ad 

to  eat.  cibum.) 

The  design  of  these  figurative  expressions  is  the  same. 
The  Prophet  had  spoken  of  the  cruelty  of  those  enemies 
whom  the  Jews  despised  :  he  now  adds,  that  they  would  be 
so  active  as  to  surpass  in  velocity  both  leopards  and  eagles, 
or  to  be  at  least  equal  to  them.  He  then  says  first,  that 
their  horses  would  be  swifter  than  leopards.  The  Jews 
might  have  eluded  his  threatenings,  or  at  least  have  cherished 
their  insensibility  by  a  vain  confidence,  as  we  see  how  this 
vice  prevails  in  the  world  ;  for  they  might  have  thought  thus 
within  themselves,  "  The  Chaldeans  are  far  away,  and  the 
danger  of  which  the  Prophet  speaks  cannot  be  so  near  at 
hand.''  Hence  he  declares  that  their  horses  would  be  swifter 
than  leopards. 

He  then  adds,  that  they  would  he  fiercer  than  the  evening 
wolves.  The  wolf  is  a  rapacious  animal ;  and  when  he  ranges 
about  all  the  day  in  vain  seeking  what  he  may  devour,  then 
in  the  evening  hunger  kindles  his  rage.  There  is,  therefore, 
nothing  more  dreadful  than  hungry  wolves.  But,  as  I  have 
said,  except  they  find  some  prey  about  the  evening,  they 
become  the  more  furious.  We  shall  meet  with  the  same 
simile  in  Zeph.  iii.  We  now  see  the  drift  of  the  Prophet's 
w^ords. 

He  adds  that  their  horsemen  icould  he  numerous}     He 

1  Multiplices,  yAYiow^:  but  this  is  not  the  meaning  of  the  verb  riL'^a;  it 
signifies  to  range  at  large,  or  to  spread  far  and  wide.  The  whole  verse 
may  be  thus  rendered, — 

And  swifter  than  leopards  shall  be  its  horses, 
And  more  eager  than  the  wolves  of  the  evening ; 


CHAP.  I.  8.  COMMENTARIES  ON  IIAUAKKUK.  ,31 

now  sets  fortli  tlieir  power,  lest  the  Jews  should  have  re- 
course to  vain  hopes,  because  they  might  obtain  some  help 
either  from  the  Egyptians  or  other  neighbours.  The  Pro- 
phet shows  that  all  such  hopes  would  be  wholly  vain  ;  for 
had  they  gathered  auxiliaries  from  all  quarters,  still  the 
Chaldeans  would  exceed  them  in  power  and  number. 

He  afterwards  says,  that  their  horsemen  would  come  from 
a  distance.  Though  they  should  have  a  long  journey,  yet 
weariness  would  not  hinder  and  dcla}^  them  in  coming  from 
a  remote  part.  The  toil  of  travelling  would  not  weaken 
them,  until  they  reached  Judea.  How  so  ?  Because  it  will 
fly,  he  says,  (he  speaks  throughout  of  the  nation  itself,)  as 
an  eagle  hastening  to  devour.  This  metaphor  is  also  most 
suitable  to  the  present  purpose ;  for  it  signifies,  that  wher- 
ever the  Chaldeans  saw  a  prey,  they  would  instantly  come, 
as  an  eagle  to  any  carcass  it  may  observe.  Let  the  distance 
be  what  it  may,  as  soon^as  it  sees  a  prey,  it  takes  a  precipi- 
tate flight,  and  is  soon  present  to  devour ;  for  the  rapidity 
of  eagles,  as  it  is  well  known,  is  astonishing. 

We  now  see  that  what  we  learn  from  the  Prophet's  words 
is  substantially  this, — that  God's  judgment  ought  to  have 
been  feared,  because  he  proposed  to  employ  the  Chaldeans 
as  his  servants,  whose  cruel  disposition  and  inhumanity 
would  be  dreadful :  he  also  shows  that  the  Chaldeans  would 
be  far  superior  in  power  and  number ;  and  in  third  place  he 
makes  it  known,  that  they  would  possess  an  astonishing- 
rapidity,  and  that  though  length  of  journey  might  be  deemed 
a  hinderance,  they  would  yet  be  like  eagles,  which  come  like 
an  arrow  from  heaven  to  earth,  whenever  a  prey  is  observed 
by  them.     And  eagles  are  not  only  rapid  in  their  flight,  but 

Spread  far  and  wide  shall  its  horsemen ; 

Yea,  its  horsemen  from  far  shall  come, 

^ind  fly  as  an  eagle  hastening  to  devour. 
The  horsemen  are  represented  as  sweeping  the  whole  country,  spreading 
themselves  in  all  directions ;  and  when  espying  a  prey  at  a  distance,  they 
are  said  to  fly  to  it  like  an  eagle.  The  idea  of  being  "numerous"  or 
"  abundant,"  as  Junins  and  IVemelius  render  the  verb,  is  derived  from  the 
Rabbins,  and  is  not  sanctioned  by  examples  in  Scripture.  The  rendering 
of  the  Septuagint  is  E|;^^«»-o»Ta/,  shall  ride  forth,  and  of  Jerome,  difuv- 
dentin;  shall  spread  themselves.  There  is  no  occasion  to  borrow  a  mean- 
ing from  Arabic,  as  Henderson  does,  and  to  render  it  "  spread  proudly 
along."    Newcome  follows  our  common  version. — Ed. 


32  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVII, 

they  possess  also  sliarpness  of  sight ;  for  we  know  that  the 
eyes  of  eagles  are  remarkably  keen  and  strong :  and  it  is 
said  that  they  cast  away  their  young,  if  they  find  that  they 
cannot  look  steadily  at  the  sun ;  for  they  regard  them  as 
spurious.  The  Prophet  then  intimates  that  the  Chaldeans 
would  from  a  distance  observe  their  prey :  as  the  eagles, 
who  are  endued  with  incredible  quickness  of  sight,  see  from 
mid  air  every  carcass  lying  on  the  ground ;  so  also  would 
the  Chaldeans  quickly  discover  a  prey,  and  come  upon  it  in 
an  instant.     Let  us  proceed. 

9.  They  shall  come  all  for  9.Toia  (semper  de  ipsa  genie  loquitur,  hoc 

violence :  their  faces  shall  sup  est,  totus  ipse  populus)  ad  prredam  veniet ; 

up  as  the  east  wind,  and  they  occursus  vultus  ipsorum  (jam  in  plurali 

shall  gather  the  captivity  as  nwmero  luquitur)  ventus  orientalis,  et  col- 

the  sand.  liget  quasi  arenam  captivitatem. 

By  saying  that  they  would  come  to  the  prey,  he  means 
that  they  would  have  no  trouble  or  labour,  for  they  would 
be  victorious  before  they  had  any  contest,  or  had  any  war 
with  their  enemies.  The  meaning  then  is,  that  the  Chal- 
deans would  not  come  to  spend  much  time  in  warfare,  as 
when  there  is  a  strong  power  to  resist ;  but  that  they  would 
only  come  for  the  booty,  for  the  Jews  would  be  frightened, 
and  instantly  submit  themselves.  And  by  these  words  the 
Prophet  intimates,  that  there  would  be  neither  strength  nor 
courage  in  a  people  so  refractory :  for  God  thus  debilitates 
the  hearts  of  those  who  fiercely  resist  his  word.  Whenever, 
then,  men  become  strong  against  God,  he  so  melts  their 
hearts,  that  they  cannot  resist  their  fellow-mortals  ;  and 
thus  he  mocks  their  confidence,  or  rather  their  madness. 
Lest  then  the  Jews  should  still  harbour  any  hope  from  the 
chance  of  war,  the  Prophet  says  that  the  Chaldeans  would 
only  come  for  the  prey,  for  all  would  become  subject  to 
them. 

He  afterwards  adds,  that  tJie  meeting  of  their  faces  would 
he  like  the  oriental  ivind.  The  word  H^^,  g'lme,  means  what 
is  opposite  ;  and  its  derivative  signifies  meeting  or  opposi- 
tion (occursus.)  We  indeed  know  that  the  east  wind  was 
very  injurious  to  the  land  of  Judea,  that  it  dried  up  vegeta- 


CHAP.  I.  10.      COMMENTARIES  ON  HABAKKUK.  33 

tion,  jea,  that  it  consumed  as  it  were  the  whole  produce  of 
the  earth.  The  violence  of  that  wind  was  also  very  great. 
Hence  whenever  the  Prophets  wished  to  express  a  violent 
impetuosity,  they  added  this  comijarison  of  the  east  wind. 
It  was  therefoi'e  the  same  as  though  the  Proj^het  had  said — 
that  the  Jews  would  now  in  vain  flatter  themselves ;  for  as 
soon  as  they  perceived  the  blowing  of  the  east  wind,  they 
would  flee  away,  knowing  that  they  would  be  wholly  unable 
to  stand  against  it.^ 

Hence  follows  what  is  added  by  the  Prophet,  He  shall 
gather  the  captivity  like  the  sand  ;  that  is,  the  king  of  Babylon 
shall  without  any  trouble  subdue  all  the  people,  and  collect 
captives  innumerable  as  the  sand ;  for  by  the  sand  of  the 
sea  is  meant  an  immense  number  of  men.  In  short,  the 
Proi3het  shows  that  the  Jews  were  already  conquered  ;  be- 
cause their  striving  and  their  contest  had  been  with  God, 
whom  they  had  so  often  and  so  obstinately  provoked ;  and 
also,  because  God  had  chosen  for  himself  such  servants  as 
excelled  in  quickness,  and  power,  and  cruelty.  This  is  the 
sum  of  the  whole.     He  afterwards  adds — 

1  This  clause  has  been  variously  interpreted.  The  Targnm,  Vnlgate, 
and  Si/mmachus,  countenance  the  view  given  here.  There  is  no  help  irom 
the  Septuagint,  as  no  sense  is  given.  The  word  DDJD,  only  found  here,  is 
rendered  by  Symmachus,  'Tr^oiro^i;,  sight,  aspect.  Targum  explains  it  by 
a  word  which  signifies  '-front."  Henrlerson  and  Lee  regard  this  as  its 
meaning.  Others,  as  Newcome  and  D)-HsiHS  render  it,  supping  up,  or 
absorption,  and  derive  it  from  HDi,  to  drink  up,  to  absorb  ;  and  they  regard 
the  idea  to  be,  that  the  very  presence  of  the  Chaldeans  would  absorb  every 
thing  hke  a  scorching  wind.  But  "  the  supping  up  of  their  faces  shall  be 
as  the  east  wind,"  which  is  Newcome's  version,  is  an  odd  phrase.  The  last 
word  has  n  affixed  to  it,  which  is  never  the  case  when  it  means  the  east 
wind.  It  is  by  all  admitted,  that  "  towards  the  east"  is  its  proper  con- 
struction. Hence  the  most  probable  rendering  of  this  passage  is,  "  The 
aspect  of  their  faces  shall  be  towards  the  east ;"  and  with  this  corresponds 
what  follows,  that  they  should  "  gather  captives  as  the  sand ;"  that  is,  that 
they  might  carry  them  away  to  the  place  where  they  turned  their  fiices. 

The  version  o£  Hoiderson,  which,  is  essentially  that  of  Symmachus,  is 
the  following, — 

The  aspect  of  their  faces  is  like  the  ^ast  wind. 
He  owns  the  difficulty  as  to  the  last  word,  and  views  it  here  as  in  an  ir- 
regular form.     Dathius  gives  this  paraphrase, — 

It  will  have  its  face  direct  towards  the  east. 
He  says  that  the  word  Q^p,  by  itself  never  means  the  pestilential  wind 
from  the  east ;  but  that  when  it  means  this,  it  has  another  word  attached 
to  it.— Ed. 

VOL.  IV.  C 


34  THE  TWELVE  MINOR  PllOPHETS.  LECT.  CVII. 

10.  And  tliey  shall  scoff  at  the  10.  Et  ipse  reges  ridebit,  et 
kings,  and  the  princes  shall  be  a  principes  subsannatio  ei ;  ipse 
scorn  unto  them :  they  shall  deride  omnem  mimitionem  subsannabit ; 
every  strong  hold ;  for  they  shall  heap  congregabit  pulverem  et  capiet 
dust,  and  take  it.  earn. 

The  Prophet  conckides  the  subject  which  he  has  been 
hitherto  pursuing.  He  says  that  the  Chaldeans  would  not 
come  to  engage  in  a  doubtful  war,  but  only  to  triumph  over 
conquered  nations.  We  indeed  know  that  the  Jews,  though 
not  excelling  either  in  number  or  in  riches,  were  yet  so 
proud,  that  they  looked  down,  as  it  were,  with  contempt  on 
other  nations,  and  we  also  know,  that  they  vainly  trusted 
in  vain  helps ;  for  as  they  were  in  confederacy  with  the 
Egyptians,  they  thought  themselves  to  be  beyond  the  reach 
of  danger.  Hence  the  Prophet  says,  that  kings  and  princes 
would  be  only  a  sport  to  the  Chaldeans,  and  their  fortresses 
would  be  only  a  derision  to  them.  How  so  ?  For  they  will 
gather  dust,  he  says  ;  that  is,  will  make  a  mound  of  the  dust 
of  the  earth,  and  will  thus  penetrate  into  all  fortified  cities. 

In  short  the  Prophet  intended  to  cut  off  every  hope  from 
the  Jews,  that  they  might  humble  themselves  before  God ; 
or  he  intended  to  take  away  every  excuse  if  they  repented 
not,  as  it  indeed  happened ;  for  we  know  that  they  did  not 
repent  notwithstanding  these  warnings,  until  vengeance  at 
length  fully  overtook  them.      He  then  adds — 

1 1 .  Then  shall  his  mind  change,  and  1 1 .  Tunc  mutabit  spiritum,  et 
he  shall  pass  over,  and  offend,  impitt-  transgredietur,  et  impie  aget :  hsec 
inc/  this  his  power  unto  his  god.  virtus  ejus  deo  ipsius. 

The  Prophet  now  begins  to  give  some  comfort  to  the  faith- 
ful, lest  they  should  succumb  under  so  grievous  evils.  He 
has  hitherto  directed  his  discourse  to  that  irreclaimable 
peoj^le,  but  he  now  turns  to  the  remnant ;  for  there  were 
always  among  them  some  of  the  faithful,  though  few,  whom 
God  never  neglected ;  yea,  for  their  sake  often  he  sent  his 
prophets ;  for  though  the  multitude  derived  no  benefit,  yet 
the  faithful  understood  that  God  did  not  threaten  in  vain, 
and  were  thus  retained  in  his  fear.  This  was  the  reason 
why  the  prophets  were  wont,  after  liaving  spoken  generally, 


CHAP.  I.  11.  COMMENTARIES  ON  IIABAKKUK.  35 

to  come  down  to  the  faithful,  and  as  it  were  to  comfort  them 
apart  and  privately.  And  this  diiference  ought  to  be  no- 
ticed, as  we  have  said  elsewhere;  for  when  the  prophets 
denounce  God's  wrath,  the  discourse  then  is  directed  indis- 
criminately to  the  whole  body  of  the  jjeople  ;  but  when  they 
add  promises,  it  is  then  as  though  they  called  the  faithful  to 
a  private  conference,  and  spake  in  their  ear  what  had  been 
committed  to  them  by  the  Lord.  The  truth  might  have 
been  useful  to  all,  had  they  returned  to  a  right  mind  ;  but 
as  almost  the  whole  peojDle  had  hardened  themselves  in 
their  vices,  and  as  Satan  had  rendered  stupid  the  minds  and 
hearts  of  nearly  all,  it  behoved  the  Prophet  to  have  a  special 
regard  to  the  chosen  of  God.  We  now  then  apprehend  his 
design. 

And  he  says — noiu  he  will  change  his  spirit.  He  bids 
the  faithful  to  entertain  hope,  because  the  Chaldeans,  after 
having  poured  forth  all  their  fury,  will  be  punished  by  the 
Lord  for  their  arrogance,  for  it  will  be  intolerable.  This 
may  indeed  seem  frigid  to  ungodly  men  ;  for  what  wonder 
is  it  that  the  Chaldeans,  after  having  obtained  so  many 
victories,  should  grow  haughty  and  exult  in  their  success,  as 
is  commonly  the  case  ?  But  as  this  is  a  fixed  principle  Avith 
us,  that  men's  pride  becomes  intolerable  to  God  when  they 
extremely  exult  and  preserve  no  moderation — this  is  a  very 
powerful  argument — that  is,  that  whosoever  thus  raises  his 
horns  shall  suddenly  be  laid  prostrate  by  the  Lord.  And 
Scripture  also  ever  sets  this  before  us,  that  God  beats  down 
supercilious  pride,  and  does  this  that  we  may  know  that 
destruction  is  nigh  all  the  ungodly,  when  they  thus  grow 
violently  mad,  and  know  not  that  they  are  mortals.  It  was 
then  for  this  reason  that  the  Prophet  mentions  what  he  says 
here ;  it  was  that  the  faithful  might  hope  for  some  end  to 
the  violence  of  their  enemies,  for  God  Avould  check  their 
pride  when  they  should  transgress.  But  he  says — then  He 
will  change  his  spirit ;  not  that  there  was  before  any  humi- 
lity in  the  Chaldeans,  but  that  success  inebriated  them,  yea, 
and  deprived  them  of  all  reason.  And  it  is  a  common  thing 
that  a  person  who  has  fortune  as  it  were  in  his  hand,  forgets 
himself,  and  thinks  himself  no  longer  a  mortal.     Great  kings 


36  THE  TAVELVE  MINOR  PROPHETS.  LECT.  CVII. 

do  indeed  confess  that  tliey  are  men ;  but  we  see  liow  mad- 
ness lays  hold  on  them ;  for,  as  I  have  said,  being  deluded 
by  prosperity,  they  deem  themselves  to  be  nothing  less 
than  gods. 

The  Prophet  refers  here  to  the  king  of  Babylon  and  all  his 
people.  He  will  change,  he  says,  his  spirit ;  that  is,  success 
will  take  away  from  him  whatever  reason  and  moderation 
he  had.  Now  since  the  proud  betray  themselves  and  their 
disposition  when  fortune  smiles  on  them,  let  us  learn  to 
form  our  judgment  of  men  according  to  this  experiment. 
If  we  would  judge  rightly  of  any  man  we  must  see  how  he 
bears  good  and  bad  fortune  ;  for  it  may  be  that  he  who  has 
borne  adversity  with  a  patient,  calm  and  resigned  mind,  will 
disappoint  us  in  prosperity,  and  will  so  elate  himself  as  to 
be  wholly  another  man.  The  Prophet  then  does  not  without 
reason  speak  of  a  change  of  spirit ;  for  though  the  Chaldeans 
were  before  proud,  they  were  not  so  extremely  haughty  as 
when  their  pride  passed  all  bounds,  after  their  many  vic- 
tories. He  will  change  then  his  spirit ;  not  that  the  Chal- 
deans were  another  kind  of  people,  but  that  the  Lord  thus 
discovered  their  madness  which  was  before  hid. 

He  then  adds — he  will  pass  over.  The  Prophet  intended 
to  exj)ress  that  when  the  Lord  suffered  the  Chaldeans  to  rule 
far  and  wide,  a  way  was  thus  opened  for  his  judgments, 
which  is  far  different  from  the  judgment  of  the  flesh.  For 
the  more  power  men  acquire  the  more  boldness  they  assume  ; 
and  it  seemed  to  tend  to  the  establishing  of  their  power  that 
they  knew  how  to  use  their  success.  But  the  Lord,  as  I 
have  said,  was  secretly  preparing  a  way  to  destroy  them, 
when  they  thus  became  j)roud  and  passed  all  bounds  ;  hence 
the  Proj)het  does  not  simply  condemn  the  haughtiness  and 
pride  of  the  Chaldeans,  but  shows  that  a  way  is  already 
open,  as  it  were,  for  God's  judgment,  that  he  might  de- 
stroy them,  inasmuch  as  they  would  render  themselves 
intolerable. 

He  afterwards  adds — and  shall  act  impiously.  The  verb 
DSJ^N,  ashem,  I  refer  to  the  end  of  the  verse — where  he  as- 
cribes his  power  to  his  own  god.  And  the  Prophet  adds  this 
explanation,  in  order  that  the  Jews  might  know  what  kind 


CHAP.  I.  12.  COMMENTARIES  ON  HABAKKUK.  37 

of  sin  would  be  the  sin  of  the  king  of  Babylon.  He  then 
charges  him  with  sacrilege,  because  he  would  think  that  he 
had  become  the  conqueror  of  Judea  through  the  kindness  of 
his  idol,  so  that  he  would  make  nothing  of  the  power  and 
glory  of  the  true  God.  Since  then  the  Babylonian  would 
transfer  God's  glory  to  his  own  idol,  his  own  ruin  would  be 
thus  made  ripe ;  for  the  Lord  would  undertake  his  own 
cause,  and  execute  vengeance  on  such  a  sacrilege ;  for  he 
speaks  here  no  doubt  of  the  Babylonian,  and  according  to 
his  view,  when  he  says — 

This  his  strength  is  that  of  his  god;  but  were  any  inclined 
to  explain  this  of  the  tme  God,  as  some  do,  he  would  make 
a  harsh  and  a  forced  construction  ;  for  the  Babylonians  did 
not  worship  the  true  God,  but  were  devoted,  as  it  is  well 
known,  to  their  own  superstitions.  The  Prophet  then  no 
doubt  makes  known  here  to  the  faithful  the  pride  with  which 
the  Babylonians  would  become  elated,  and  thus  provoke  God's 
wrath  against  themselves  ;  and  also  the  sacrilegious  boasting 
in  which  they  would  indulge,  ascribing  the  victories  given 
them  to  their  own  idols,  which  could  not  be  done  without 
daring  reproach  to  the  true  God.^     It  now  follows — 

12.  Jr<  thou  not  from  everlasting,  O         12.  Annon  tu  ab  initio,  (vel. 

Lord  my  God,  mine  Holy  One  ?  we  shall  jampridem,)  Jehova,  Deus  mens  ? 

not  die.     O  Lord,  thou  hast  ordained  sanctus    mens,    non    moriemiir  ; 

them   for  judgment ;    and,    O   mighty  Jehova,     ad    judicium    posuisti 

God,   thou  hast  estabhshed  them  for  eum ;  et  fortis,  ad  castigationem 

correction.  fmidasti  eum. 

1  The  foregoing  verse  is  one  on  which  no  satisfactory  explanation  has 
been  given.  The  one  adopted  here  has  been  materially  followed  by  Vata- 
bbis,  BruslKS  and  Dathius,  except  as  to  the  last  clause.  As  to  the  first 
part  of  the  verse  Henderson  gives  the  best  sense,  for  it  corresponds  with 
the  preceding  context.  He  gives  the  idea  of  "  renewing "  instead  of 
"changing"  to  Pl?n,  and  "courage  "  to  nil,  (see  Jos.  ii.  11 ;  v.  1 ;)  and  of 
"  passing  onward  "  to  "13V,  and  not  of  "  passing  over,"  i.  e.  bounds  or  mo- 
deration, wliich  it  seems  not  to  have,  when  used,  as  here,  intransitively. 
The  passing  here  is  evidently  what  is  referred  to  in  verse  6,  as  the  renew- 
ing of  courage  would  arise  from  the  success  mentioned  in  verse  10. 

The  best  exposition  of  the  last  clause  is  what  Grothis  has  suggested,  and 
has  been  followed  by  Marckius  and  Dathius— that  the  Chaldeans  made 
their  own  strength  their  God ;  (see  verse  16 ;)  the  rendering  then  would 
be  this, — 

Then  will  it  renew  courage, 

And  pass  through,  and  become  guilty ; — 


38  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVII. 

The  Projjliet  now  exulting,  according  to  what  all  the 
faithful  feel,  shows  the  effect  of  what  he  has  just  mentioned  ; 
for  as  ungodly  men  wantonly  rise  up  against  God,  and,  while 
Satan  renders  them  insane,  throw  out  swelling  words  of 
vanity,  as  though  they  could  by  speaking  confound  earth 
and  heaven  ;  so  also  the  faithful  derive  a  holy  confidence 
from  God's  word,  and  set  themselves  against  them,  and 
overcome  their  ferocity  by  the  magnanimity  and  firmness  of 
their  own  minds,  so  that  they  can  intrepidly  boast  that  they 
are  happy  and  blessed  even  in  the  greatest  miseries. 

This  then  is  what  the  prophet  means  when  he  adds — Art 
not  thou  our  God  ?  The  question  is  much  more  emphatical 
than  if  he  had  simply  declared  that  the  true  God  was  wor- 
shipped in  Judea,  and  would  therefore  be  the  protector  of 
that  nation ;  for  when  the  Propliet  puts  a  question,  he 
means,  according  to  what  is  commonly  understood  in  He- 
brew, that  the  thing  admits  of  no  doubt.  "  What !  art  not 
thou  our  God?"  We  hence  see  that  there  is  a  contrast 
between  the  wicked  and  impious  boastings  in  which  the 
profane  indulge,  and  the  holy  confidence  which  the  faithful 
have,  who  exult  in  their  God.  But  that  the  discourse  is 
addressed  to  God  rather  than  to  the  ungodly  is  not  done 
without  reason,  for  it  would  have  been  useless  to  contend 
with  the  wicked.  This  is  indeed  sometimes  necessary,  for 
when  the  reprobate  openly  reproach  God  we  cannot  restrain 
ourselves ;  nor  is  it  right  that  we  refrain  from  testifying 
that  we  regard  all  their  slanders  as  of  no  account ;  but  we 
cannot  so  courageously  oj)i)Ose  their  audacity  as  when  we 
have  the  matter  first  settled  between  us  and  God,  and  be 
able  to  say  with  the  Prophet — "Thou  art  our  God."  Who- 
soever then  would  boldly  contend  with  the  ungodly  must 


This  its  strength  being  its  god,  or  literally. 

This  its  strength  for  its  god. 
There  is  an  inconsistency  in  our  version,  and  also  in  Calvin,  as  to  tliis 
passage,  from  verse  6  to  the  end  of  this  verse.  The  number  is  changed. 
The  "  bitter  nation,"  mentioned  in  verse  6,  is  meant  throughout ;  and  we 
ought  to  adopt  the  plural  number  throughout,  as  Newrome  does,  or,  ac- 
cording to  Ilcnden^on,  the  singular.  There  is  no  change  of  person,  as  some 
suppose,  at  the  beginning  of  verse  10 :  for  NIH,  there,  and  Xin  in  verse  6 
is  the  same — the  "bitter  nation." — Ed, 


CHAr.  I.  12.  COMMENTARIES  ON  HABAKKUK.  39 

first  have  to  do  with  God,  and  confirm  and  ratify  as  it  were 
that  compact  which  God  has  proposed  to  us,  even  that  we 
are  his  people,  and  that  he  in  his  turn  will  be  always  our 
God.  As  then  God  thus  covenants  with  us,  our  faith  must 
be  really  made  firm,  and  then  let  us  go  forth  and  contend 
against  all  the  ungodly.  This  is  the  order  which  the  Prophet 
observes  here,  and  what  is  to  be  observed  by  us — Art  not  thou 
our  God ? 

He  also  adds — looig  since,  Q*lptt,  mekodam,  by  which  word 
the  Prophet  invites  the  attention  of  the  faithful  to  the  cove- 
nant which  God  had  made,  not  yesterday  nor  the  day  before 
that,  with  his  people,  but  many  ages  before,  even  400  years 
before  he  redeemed  their  fathers  from  Egypt.  Since  then 
the  favour  of  God  to  the  Jews  had  been  confirmed  for  so 
long  a  time,  it  is  not  without  reason  that  the  Prophet  says 
here — Thou  art  our  God  from  the  beginning  ;  that  is,  "  the 
religion  which  we  embrace  has  been  delivered  to  us  by  thy 
hands,  and  we  know  that  thou  art  its  author ;  for  our  faith 
recumbs  not  on  the  ojiinion  of  men,  but  is  sustained  by  thy 
word.  Since,  then,  we  have  found  so  often  and  in  so  many 
ways,  and  for  so  many  years,  that  thou  art  our  God,  there 
is  now  no  room  for  doubt."  ^ 

He  then  subjoins — we  shall  not  die.  What  the  Jews  say 
of  this  place,  that  it  had  been  corrected  by  the  scribes,  seems 

^  Most  commentators  agree  with  our  version  in  connecting  "  from  the 
beginning,"  or  "  from  eternity,"  with  Jehovah,  and  not  as  Calvin  seems  to 
do,  with  "  God."  His  view  is  evidently  the  most  consonant  with  the  design 
of  the  i^assage,  and  countenanced  by  the  Septuagint,  for  Jehovah  is  ren- 
dered icu^is,  in  the  vocative  case.  To  assert  the  eternity  of  God  seems  not 
to  be  necessary  here ;  but  to  say  that  he  had  been  from  old  times  the  God 
of  Israel  is  what  is  suitable  to  the  context.  The  Prophet  in  saying  "my 
God,"  identifies  himself  with  the  people  ;  for  he  says  afterwards,  "  we  shall 
not  die."  Viewed  in  this  light  the  former  part  of  the  verse  may  be  thus 
rendered, — 

Art  not  thou  from  of  old,  O  Jehovah,  my  God  ! 

My  holy  one,  we  shall  not  die. 
The  reason  for  which  he  calls  him  "  holy  "  will  appear  from  Avhat  thei  next 
verse  contains.  The  Prophet  seems  to  sustain  himself  by  two  cons  dera- 
tions— that  Jehovah  was  the  God  of  Israel,  and  that  he  was  a  holy  God. 
When  he  says  "  we  shall  not  die,"  he  means,  no  doubt,  as  Marckius  ob- 
serves, that  the  people  as  a  nation  would  not  be  destroyed,  for  he  had 
prophesied  of  their  subjugation  and  captivity  by  the  Chaldeans.  What 
he  had  in  view  was  the  Church  of  God,  respecting  which  promises  had 
been  made. — Ed. 


40  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVII. 

not  to  me  probable  ;  for  the  reason  they  give  is  very  frivolous. 
They  suppose  that  it  was  written  HI^H  N7,  la  tamut,  Thou 
diest  not,  and  that  the  letter  J,  nun,  had  been  introduced,  "  we 
shall  not  die,"  because  the  expression  offended  those  scribes, 
as  though  the  Projihet  compared  God  to  men,  and  ascribed 
to  him  a  precarious  immortality ;  but  they  Avould  have  been 
very  foolish  critics.  I  therefore  think  that  the  word  was 
written  by  the  Prophet  as  we  now  read  it.  Thou  art  our  God, 
we  shall  not  die.  Some  explain  this  as  a  prayer — "  let  us 
not  die;"  and  the  future  is  often  taken  in  this  sense  in 
Hebrew ;  but  this  exj)Osition  is  not  suitable  to  the  present 
passage ;  for  the  Prophet,  as  I  have  already  said,  rises  up 
here  as  a  conqueror,  and  disperses  as  mists  all  those  foolish 
boastings  of  which  he  had  been  speaking,  as  though  he 
said — "we  shall  not  die,  for  we  are  under  the  protection 
of  God." 

I  have  already  explained  why  he  turns  his  discourse  to 
God :  but  this  is  yet  the  conclusion  of  the  argument, — that  as 
God  had  adopted  that  peoj)le,  and  received  them  into  favour, 
and  testified  that  he  Avould  be  their  defender,  the  Prophet 
confidently  draws  this  inference, — that  this  people  cannot 
l^erish,  for  they  are  preserved  by  God.  No  power  of  the 
world,  nor  any  of  its  defences,  can  indeed  afford  us  this  secu- 
rity ;  for  whatever  forces  may  all  mortals  bring  either  to  pro- 
tect or  helj)  us,  they  shall  all  perish  together  with  us.  Hence, 
the  protection  of  God  alone  is  that  which  can  deliver  us  from 
the  danger  of  death.  We  now  perceive  why  the  Prophet 
joins  together  these  two  things,  "  Thou  art  our  God,"  and 
"  We  shall  not  die :"  nor  can  indeed  the  one  be  separated 
from  the  other ;  for  when  we  are  under  the  protection  of 
God,  we  must  necessarily  continue  safe  and  safe  for  ever  ; 
not  that  we  shall  be  free  from  evils,  but  that  the  Lord  will 
deliver  us  from  thousand  deaths,  and  ever  preserve  our  life 
in  safety.  When  only  he  affords  us  a  taste  of  eternal  salva- 
tion, some  spark  of  life  will  ever  continue  in  our  hearts,  until 
he  shoAvs  to  us,  when  at  length  redeemed,  as  I  have  already 
said,  from  thousand  deaths,  the  perfection  of  that  blessed 
life,  which  is  now  promised  to  us,  but  as  yet  is  looked  for,  and 
therefore  hid  under  the  custody  of  hope. 


CHAP.  I.  12.  COMMENTARIES  ON  HABAKKUK.  41 


PRAYER. 

Grant,  Almighty  God,  that  since  thou  settest  around  us  so  many 
terrors,  we  may  know  that  we  ought  to  be  roused,  and  to  resist 
the  sloth  and  tardiness  of  our  flesh,  so  that  thou  mayest  fortify 
us  by  a  difterent  confidence  :  and  may  we  so  recumb  on  thine 
aid,  that  we  may  boldly  triumph  over  oiu-  enemies,  and  never 
doubt,  but  that  thou  wilt  at  length  give  us  the  victory  over  all 
the  assaults  of  Satan  and  of  the  wicked ;  and  may  we  also  so  look 
to  thee,  that  our  faith  may  wholly  rest  on  that  eternal  and  im- 
nuitable  covenant,  which  has  been  confirmed  for  us  by  the  blood 
of  thy  only  Son,  until  we  shall  at  length  be  united  to  him  who  is 
our  head,  after  having  passed  through  all  the  miseries  of  the  pre- 
sent life,  and  having  been  gathered  into  that  eternal  inheritance, 
which  thy  Son  has  purchased  for  us  by  his  own  blood.     Amen. 


Hecture  d^nt  i^utttureU  aitU  &iqWh 

We  began  yesterday  to  explain  the  words  of  the  Prophet, 
by  which  he  encouraged  himself  and  the  faithful,  and  ob- 
tained support  under  circumstances  bordering  on  despair  ;  for 
he  turned  to  God,  when  he  saw  the  wicked,  not  only  elated 
with  prosperity,  but  also  pouring  forth  blasphemies  against 
the  living  God.  The  Prophet  then  says,  that  those  who  are 
under  God's  protection  shall  not  perish.  Of  this  he  felt 
assured  within  himself.  The  declaration,  as  I  have  said,  is 
much  more  striking,  as  the  Prophet  turns  all  his  thoughts 
towards  God,  than  if  he  had  publicly  and  loudly  declared 
what  he  testified,  as  it  were,  in  a  private  conference. 

But  it  was  not  without  reason  that  he  said,  "  Thou,  my 
God,  my  holy  one  ;"  as  though  he  had  said,  "  I  trust  in 
thee,  inasmuch  as  I  am  one  of  thy  chosen  people."  He  does 
not  indeed  speak  here  in  his  own  private  name,  but  includes 
with  himself  the  Avhole  Church  ;  for  this  privilege  belonged 
to  all  the  children  of  Abraham,  as  they  had  been  set  apart 
by  the  gratuitous  adoption  of  God,  and  were  a  royal  priest- 
hood. This  is  the  reason  why  the  Prophet  says.  Thou,  rny 
God,  fny  holy  one.  For  the  Jews  were  wont  thus  to  call 
God,  because  they  had  been  chosen  from  the  rest  of  the 


42      .  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVIII. 

world.  And  their  holiness  was,  tliat  God  liad  deigned  to 
take  them  as  his  people,  having-  rejected  others,  while  yet 
there  was  by  nature  no  difference  between  them.^ 

There  is,  moreover,  much  weight  in  the  Avords  Avhicli  fol- 
low, Jehovah  !  for  judgment  hast  thou  set  him.  This  tempta- 
tion ever  occurs  to  us,  whenever  we  strive  to  put  our  trust  in 
God — "  Wliat  does  this  mean  ?  for  God  now  forsakes  us,  and 
exposes  us  to  the  caprice  of  the  wicked :  they  are  allowed 
to  do  what  they  please,  and  God  interferes  not.  How,  then, 
can  we  cherish  hope  under  these  perplexities  V  The  Proj^het 
now  sets  up  a  shield  against  this  temptation — "  Thou,"  he 
says,  "  hast  appointed  him  for  judgment."  For  he  ascribes 
it  to  God's  providence,  that  the  Assyrians  had  with  so  much 
wantonness  wasted  the  land,  or  would  waste  it  when  they 
came  ;  for  he  speaks  of  things  yet  future — "  Thou,"  he  says, 
"  hast  appointed  him  for  judgment." 

This  is  a  truth  much  needed :  for  Satan  darkens,  as  with 
clouds,  the  favour  of  God,  when  any  adversity  happens  to 
us,  and  when  God  himself  thus  proves  our  faith.  But  adver- 
sities are  as  it  were  clouds,  excluding  us  from  seeing  God's 
favour,  as  the  light  of  the  sun  appears  not  to  us  when  the 
sky  is  darkened.  If,  indeed,  the  mass  of  evils  be  so  great 
and  so  thick,  that  our  minds  are  overwhelmed,  they  are  not 
clouds,  but  the  thick  darkness  of  night.  In  that  case  our 
faith  cannot  stand  firm,  except  the  providence  of  God  comes 
to  our  view,  so  that  we  may  know,  in  the  midst  of  such  con- 
fusion, why  he  permits  so  much  liberty  to  the  wicked,  and 
also  how  their  attempts  may  turn  out,  and  what  may  be  the 
issue.  Except  then  we  be  fully  persuaded,  that  God  by 
his  secret  providence  regulates  all  these  confusions,  Satan 
will  a  hundred  times  a  day,  yea  every  moment,  shake  that 
confidence  which  ought  to  repose  in  God.     We  now  see  how 


^  It  seems  that  Calvin  regarded  "  my  holy  one,"  as  equivalent  to 
"  my  sanctifier  ;"  he  who  had  separated  the  people  from  others  to  be  his 
own.  The  primary  meaning  of  K^lp  is  no  doubt  to  separate  a  thing  from  a 
common  use  to  a  sacred  one  ;  but  whether  in  this  connexion  it  has  this 
meaning  is  not  quite  certain.  "  The  holy  one  of  Israel"  is  a  phrase  several 
times  used  by  Isaiah,  see  ch.  xxx.  11  ;  xliii.  3,  &c.  The  sentence  here 
may  be  rendered,  "  God  of  my  holiness,"  or  "  My  God,  my  holiness." — 
Ed. 


CHAP.  I.  12.       COMMENTARIES  ON  HABAKKUK.  .  43 

opportunely  the  Prophet  adds  this  clause.  He  had  said,  "Art 
not  thou  our  God  ?  we  shall  not  die."  He  now  subjoins  this 
by  way  of  anticipation,  "  The  Assyrians  indeed  do  lay  waste 
thy  land  as  with  an  unbridled  wantonness,  they  plunder  thy 
people,  and  with  impunity  slay  the  innocent  ;  but,  0  Lord, 
this  is  not  done  but  by  thy  permission  :  Thou  overrulest 
all  these  confused  proceedings,  nor  is  all  this  done  by  thee 
without  a  cause.  Thou,  Jehovah,  hast  for  judgment  ap- 
pointed him. — Judgment  is  to  be  taken  for  chastisement. 

But  the  Proi)het  repeats  the  same  thing,  and,  being  strong, 
thou  hast  for  correction  established  him.  Some  render  11 V, 
tsur,  strong,  in  the  accusative  case,  and  give  a  twofold  ex- 
planation. One  party  apply  the  term  to  the  Jews,  who  were 
to  be  subdued  by  hard  means,  since  they  were  so  refractory  ; 
and  hence  they  think  that  the  Jews  are  called  strong,  be- 
cause they  were  like  stones.  Others  give  this  meaning, 
Thou  hast  made  him.  strong  to  correct ;  that  is.  Thou  hast 
given  him  strength,  by  which  he  will  chastise  us.  But  as 
this  is  one  of  God's  titles,  I  doubt  not  but  that  the  two  clauses 
correspond.  He  now,  then,  gives  this  name  to  God.  Having 
given  him  his  name  as  an  eternal  God,  Thou,  Jehovah,  &c. ; 
he  now  calls  him  strong.  He  puts  11^,  tsur,  to  correspond  with 
Jehovah  ;  and  then  to  correct,  to  correspond  with  judgment. 
We  hence  see  how  well  the  whole  context  agrees,  and  how 
the  words  answer,  the  one  to  the  other.  Then  it  is.  Thou, 
strong  one,  hast  established  him  to  correct.  But  why  does 
the  Prophet  call  him  strong  ?  though  this  title,  as  I  have 
said,  is  commonly  ascribed  to  God,  yet  the  Prophet,  I  have 
no  doubt,  had  regard  to  the  circumstances  at  the  time.  It 
is  indeed  difficult  to  retain  this  truth, — that  the  world  is 
ruled  by  the  secret  counsel  of  God,  when  things  are  turned 
upside  down  :  for  the  profane  then  clamour  against  God,  and 
charge  him  with  listlessness  ;  and  others  cry  out,  that  all 
things  are  thus  changed  fortuitously  and  at  random  ;  and 
hence  they  call  fortune  blind.  It  is  then  difficult,  as  I  have 
said,  to  retain  a  fast  hold  on  this  truth.  The  Prophet, 
therefore,  in  order  to  support  his  own  weakness,  sets  before 
himself  this  title  of  God,  Thou,  the  strong  God,  or  the  rock, 
&c.  ;  for  11V,  tsur,  means  properl}''  a  rock,  but  it  is  to  be 


44  •  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVIII, 

taken  here  for  God  of  strength.  Why  ?  "  Behold,  we  indeed 
see  revolutions,  which  not  only  make  our  faith  to  totter,  but 
also  dissipate  as  it  were  all  our  thoughts :  but  how  much 
soever  the  world  revolve  in  confusion,  yet  God  is  a  rock  ; 
His  purpose  fails  not,  nor  wavers ;  but  remains  ever  firm." 
We  now  then  see  why  the  Prophet  calls  God  strong-.^ 

"  Thou  the  strong  one,''  he  says,  "  hast  established  him." 
He  expresses  more  by  the  word  established,  than  in  the  first 
clause :  for  he  prepared  himself  with  firmness  against  con- 
tinued evils,  in  case  God  (as  it  might  be  easily  conjectured) 
would  not  give  immediate  relief  to  his  people,  but  add  cala- 
mities to  calamities.  Should  God  then  join  evils  to  evils, 
the  Prophet  jjrepares  himself  for  perseverance  ;  "  Thou," 
he  says,  "  the  strong  one  hast  established  him ;"  that  is, 
"  Though  the  Assyrian  should'  not  only  like  a  whirlwind  or 
a  violent  tempest  rush  upon  us,  but  also  continue  to  oppress 
us,  as  though  he  were  a  pestilence  attached  to  the  land,  or 
some  fixed  mountain,  yet  thou,  Lord,  hast  established  him." 
For  what  purpose  ?  to  correct.  But  the  Prophet  could  not 
have  said  this,  had  he  not  known  that  God  justly  chastised 
his  people.  Not  oxAj  for  his  own  sake  did  he  say  this  ;  but 
he  intended  also,  by  his  own  example,  to  lead  the  faitliful  to 
make  the  same  holy  and  pious  confession. 

The  two  clauses  of  this  sentence  then  are  these,  that 
though  the  Assyrian  would  rage  with  unbridled  wantonness, 
like  a  cruel  wild  beast,  he  would  yet  be  restrained  by  the 
hidden  power  of  God,  to  whom  it  peculiarly  belongs  to  over- 
rule by  his  secret  providence  the  confusions  of  this  world. 
This  is  one  thing.  The  Prophet  also  ascribes  justice  to 
God's  poAver,  and  thus  confesses  his  own  guilt  and  that  of 
the  people  ;     for  the  Lord  would  justly  use  so    severe  a 


^  Many  agree  in  this  view,  Drusim,  Piscator,  Marchhis,  Henderson, 
&c.  The  Septuagint  afford  no  help.  The  rendering  of  Symmachus  is 
x^ocrxih,  strong,  and  of  Aquila,  <rTi^iov,  firm  ;  then  it  would  be,  "  and  strong 
(or  firm)  for  correction  hast  thou  estabUshed  him,"  Grotius,  and  also 
Newcome,  adopt  this  meaning, 

And  thou  hast  founded  them  as  a  rock  to  chasten  us. 
This  is,  no  doubt,  the  easiest  and  most  natural  construction.    See  Ezek. 
iii.  9.     God  rendered  the  Chaldean  nation  firm,  and  strong,  and  resolute, 
to  punish  the  Jews. — Ed. 


CHAP.  I.  1:3.  COMMENTARIES  ON  HABAKKUK.  45 

scourge,  because  the  people  needed  sucli  a  correction.     Let 
us  now  go  on — 

13.  Tlton  art  of  purer  eyes  than  to  be-  13.  Mundus  es  oculis,  ne  vi- 
hold  evil,  and  canst  not  look  on  iniquity  :  deas  malum,  et  aspicere  ad  mo- 
wherefore  lookest  thou  upon  them  that  lestiam  non  potes  (non  poteris, 
deal  treacherously,  a*(r7  boldest  thy  tongue  adverhvm;)  quareaspicistrans- 
when  the  wicked  devoureth  the  man  that  gressores  ?  dissimulas  quum 
i<i  more  righteous  than  he  ?  impius  devorat  justiorem  se  ? 

The  Propliet  here  expostulates  with  God,  not  as  at  the 
beginning  of  the  chapter ;  for  he  does  not  here,  with  a  holy 
and  calm  mind,  undertake  the  defence  of  God's  glory,  but 
complains  of  injuries,  as  men  do  when  oppressed,  who  go 
to  the  judge  and  implore  his  protection.  This  complaint, 
then,  is  to  be  distinguished  from  the  former  one ;  for  at 
the  beginning  of  the  chapter  the  Prophet  did  not  plead  his 
own  cause  or  that  of  the  people ;  but  zeal  for  God's  glory 
roused  him,  so  that  he  in  a  manner  asked  God  to  take 
vengeance  on  so  great  an  obstinacy  in  wickedness ;  but  he 
now  comes  down  and  exi:)resses  the  feelings  of  men  ;  for  he 
speaks  of  the  thoughts  and  sorrows  of  those  who  had  suf- 
fered injuries  under  the  tyranny  of  their  enemies. 

And  he  says,  0  God,  thou  art  pure  in  eyes,  thou  lookest 
not  on  evil.  Some  render  the  verb  "llHlO,  theur,  in  the  im- 
perative mood,  clear  the  eyes ;  but  they  are  mistaken ;  for 
the  verse  contains  two  parts,  the  one  contrary  to  the  other. 
The  Propliet  reasons  from  the  nature  of  God,  and  then  he 
states  what  is  of  an  opposite  character.  Thou,  God,  he 
says,  art  pure  in  eyes  ;  hence  thou  canst  not  look  on  evil ; 
it  is  not  consistent  with  thy  nature  to  pass  by  the  vices  of 
men,  for  every  iniquity  is  hateful  to  thee.  Thus  the  Pro- 
phet sets  before  himself  the  nature  of  God.  Then  he  adds, 
that  experience  is  opposed  to  this  ;  for  the  wicked,  he  says, 
exult ;  and  while  they  miserably  oppress  the  innocent,  no 
one  affords  any  help.  How  is  this,  except  that  God  sleeps 
in  heaven,  and  neglects  the  affairs  of  men  ?  We  now  then 
understand  the  Prophet's  meaning  in  this  verse.^ 

^  Adjectives  and  participles  in  Hebrew  commonly  take  a  plural  form, 
but  not  always,  as  evidently  in  the  present  case ;  for  the  word  for  "  pure," 


46  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVIII. 

By  saying  tliat  God  is  pure  in  eyes,  lie  assumes  what 
ought  to  be  deemed  certain  and  indubitable  by  all  men  of 
piety.  But  as  God's  justice  does  not  always  appear,  the 
Prophet  has  a  struggle  ;  and  he  shows  that  he  in  a  manner 
vacillated,  for  he  did  not  see  in  the  state  of  things  before 
him  what  yet  his  piety  dictated  to  him,  that  is,  that  God 
was  just  and  upright.  It  is  indeed  true,  that  the  second 
part  of  the  verse  borders  on  blasj)hemy:  for  though  the 
Proi^het  ever  thought  honourably  and  reverently  of  God, 
yet  he  murmurs  here,  and  indirectly  charges  God  Avith  too 
much  tardiness,  as  he  connived  at  things,  while  he  saw  the 
just  shamefully  oppressed  by  the  wicked.  But  we  must 
notice  the  order  which  the  Prophet  keeps.  For  by  saying 
that  God  is  pur^e  in  eyes,  he  no  doubt  restrains  himself  As 
there  was  danger  lest  this  temptation  should  carry  him  too 
far,  he  meets  it  in  time,  and  includes  himself,  in  a  manner, 
within  this  boundary — that  we  ought  to  retain  a  full  con- 
viction of  God's  justice.  The  same  order  is  observed  by 
Jeremiah  when  he  says,  '  I  know,  Lord,  that  thou  art  just, 
but  how  is  it  that  the  ungodly  do  thus  pervert  all  equity  ? 
and  thou  either  takest  no  notice,  or  dost  not  apply  any 
remedy.     I  would  therefore  freely  contend  with  thee.'     The 

though  singular,  will  admit  of  a  better  construction  with  "  eyes"  than  in 
any  other  way ;  and  so  Orothis  renders  the  clause,  "  Purer  are  thine  eyes," 
&c.  ;  which  is  better  than  our  version,  followed  by  Newcome  and  Hender- 
son.    The  whole  passage  will  thus  read  better : — 

Purer  are  tldne  eyes  than  to  behold  evil, 

And  to  look  on  wickedness  thou  art  not  able  : 

Why  then  lookest  thou  on  the  perfidious. 

And  art  still  when  the  wicked  swallows  up 

One  more  righteous  than  himself? 

And  makest  man  to  be  Uke  the  fish  of  the  sea. 

Like  the  reptile  which  has  no  ruler  ? 
"E\dl"  means  here  A\Tong,  injustice:  the  corresponding  clause  is  "the 
wicked"  swallowing  up  or  oppressing  his  better.  The  Jews  were  bad,  but 
better  than  the  Chaldeans.  "  Wickedness,"  PJDJ/,  is  such  a  mischief  as  is 
done  through  treachery :  hence  in  the  next  line,  which,  according  to  the 
style  of  the  Prophets,  corresponds  with  this,  "  the  perfidious"  are  men- 
tioned, improperly  rendered  '•  plunderers"  by  Henderson,  and  '•  transgres- 
sors" by  Newcome.     The  Chaldeans  had  been  the  allies  of  the  Jev*  s. 

With  respect  to  the  reptile  or  the  crawling  fish,  such  as  keep  to  the 
bottom  of  the  waters,  Avhy  is  it  said  to  be  without  a  ruler  ?  Is  it  more  in- 
sulated and  less  gregarious,  so  to  speak,  than  other  fish  ?  If  so,  '•  without 
a  ruler  "  has  an  obvious  meanins;. — Ed. 


ClIAP.  I.  lo.  COMMENTARIES  ON  HABAKKUK.  47 

Prophet  docs  not  immediately  break  out  into  such  an  ex- 
pression as  this,  "  0  Lord,  I  will  contend  with  thee  in  judg- 
ment:" but  before  he  mentions  his  complaint,  knowing  that 
his  feelings  were  strongly  excited,  he  makes  a  kind  of 
preface,  and  in  a  manner  restrains  himself,  that  he  might 
check  that  extreme  ardour  which  might  have  otherwise 
carried  him  beyond  due  bounds  ;  "  Thou  art  just,  0  Lord," 
he  says.  In  a  similar  manner  does  our  Prophet  speak  here, 
Thou  art  pure  in  eyes,  so  as  not  to  behold  evil;  and  thou 
canst  not  look  on  trouble. 

Since,  he  says,  thou  canst  not  look  on  trouble,  we  find  that 
he  confirms  himself  in  that  truth — that  the  justice  of  God 
cannot  be  separated  from  his  very  nature :  and  by  saying, 
hyiT)  k7,  ^f*  tiical,  "  thou  canst  not,"  it  is  the  same  as  though 
he  had  said,  "  Thou,  0  Lord,  art  just,  because  thou  art  God ; 
and  God,  because  thou  art  just."  For  these  two  things 
cannot  be  separated,  as  both  the  eternity,  and  the  ver}^  being 
of  God,  cannot  stand  without  his  justice.  We  hence  see 
how  strenuously  the  Prophet  struggled  against  his  own  im- 
petuosity, so  that  he  might  not  too  much  indulge  himself 
in  the  complaint,  which  immediately  follows. 

For  he  then  asks,  according  to  the  common  judgment  of 
the  flesh,  Why  dost  thou  look  on,  when  the  ungodly  devours 
one  more  just  than  himself?  The  Prophet  here  does  not 
divest  God  of  his  power,  but  speaks  in  doubt,  and  contends 
not  so  much  with  God  as  with  himself  A  profane  man 
would  have  said,  "  There  is  no  God,  there  is  no  providence," 
or,  "  He  cares  not  for  the  world,  he  takes  his  pleasure  in 
heaven."  But  the  Prophet  says,  "  Thou  seest,  Lord."  Hence 
he  ascribes  to  God  what  peculiarly  belongs  to  him — that  he 
does  not  neglect  the  world  which  he  has  created.  At  the 
same  time  he  here  inclines  two  ways,  and  alternates  ;  Why 
doest  thou  look  on,  when  the  ungodly  devours  one  more  just 
than  himself?  He  says  not  that  the  world  revolves  by 
chance,  nor  that  God  takes  his  delight  and  ease  in  heaven, 
as  the  Epicureans  hold ;  but  he  confesses  that  the  Avorld  is 
seen  by  God,  and  that  he  exercises  care  over  the  aflairs  of 
men  :  notwithstanding,  as  he  could  not  see  his  way  clear  in 
a  state  of  things  so  confused,  he  argues  the  point  rather 


48  THE  TWELVE  MINOR  PROPHETS.  LECT.  OVIII. 

with  liimself  tlian  witli  God.     We  now  see  the  import  of 
this  sentence.     The  Proj)het,  however,  proceeds — 

14.  And  makest  men  as  the  fishes  14.  Facis  hominem  quasi  pisces 
of  the  sea,  as  the  creeping  things,  maris,  quasi  reptile,  quod  caret  duce 
that  have  no  ruler  over  them?  (ac?  verbum,  non  est  dux  in  illo.) 

15.  They  take  up  all  of  them  15.  Totumhamosuoattrahet,  col- 
with  the  angle,  they  catch  them  in  liget  in  sagenam  suam,  et  congre- 
their  net,  and  gather  them  in  their  gabitin  rete  suum;  proptereagaude- 
drag :  therefore  they  rejoice  and  are  bit  et  exultabit  (hoc  est,  gaudet  et 

exultat.) 


He  goes  on,  as  it  has  been  said,  in  his  complaint ;  and  by 
a  comparison  he  shows  that  the  judgment  would  be  such  as 
though  God  turned  away  from  men,  so  as  not  to  check  the 
violence  of  the  wicked,  nor  oppose  his  hand  to  their  wanton- 
ness, in  order  to  restrain  them.  Since,  then,  every  one 
would  oppress  another  as  he  exceeded  him  in  power,  and 
would  with  increased  insolence  rise  up  against  the  miserable 
and  the  poor,  the  Prophet  compares  man  to  the  fish  of  the 
sea, — "  What  can  this  mean  V  he  says.  "  For  men  have 
been  created  after  God's  image :  why  then  does  not  some 
justice  appear  among  them  ?  When  one  devours  another, 
and  even  one  man  oppresses  almost  the  whole  world,  what  can 
be  the  meaning  of  this  ?  God  seems  to  sport  with  human 
affairs.  For  if  he  regards  men  as  his  children,  why  does  he 
not  defend  them  by  his  power  ?  But  we  see  one  man  (for 
he  speaks  of  the  Assyrian  king)  so  enraged  and  so  cruel,  as 
though  the  rest  of  the  world  were  like  fish  or  reptiles." 
Thou  makest  men,  he  says,  like  reptiles  or  fishes  ;  and  then 
he  adds.  He  draws  up  the  whole  by  his  hook,  he  collects  them 
into  his  drag,  he  gathe7^s  them  into  his  net,  he  exults} 

'  The  construction  of  this  verse  can  only  be  understood  by  a  reference 
to  the  preceding  verse ;  where  two  things  are  mentioned,  the  fish  of  the 
sea  and  the  reptile :  as  it  is  customary  with  the  Prophets,  the  first  clause 
in  this  verse  refers  to  the  reptile,  and  the  second  to  the  fish ;  every  reptile 
was  raised  up  by  a  hook,  and  the  fish  were  enclosed  in  a  net,  or  collected 
by  a  drag.  The  reptile,  K'D"!,  is  in  the  singular  number,  and  used  in  a  col- 
lective sense,  and  TO'2,  every  one,  at  the  beginning  of  this  verse,  is  in  the 
same  number.  This  entirely  removes  the  difficulty  which  critics  have  felt, 
and  made  them  to  propose  emendations.  The  verse  then  would  read 
thus : — 

Every  one  {i.e.  every  reptile)  by  a  hook  he  raises  up ; 


CHAP.  I.  14,  15.       COMMENTARIES  ON  HABAKKUK.  49 

We  now  see  what  the  Prophet  means — tliat  God  would, 
as  it  were,  close  his  eyes,  while  the  Assyrians  wantonly 
laid  waste  the  whole  world :  and  when  this  tyranny  should 
reach  the  holy  land,  what  else  could  the  faithful  think 
but  that  they  were  forsaken  by  God  ?  And  there  is  no- 
thing, as  I  have  already  said,  more  monstrous,  than  that 
iniquitous  tyranny  should  thus  prevail  among  men  ;  for  they 
have  all,  from  the  least  to  the  greatest,  been  created  after 
God's  image.  God  then  ought  to  exercise  peculiar  care  in 
preserving  mankind ;  his  paternal  love  and  solicitude  ought 
in  this  respect  to  appear  evident :  but  when  men  are  thus 
destroyed  with  impunity,  and  one  oppresses  almost  all  the 
rest,  there  seems  indeed  to  be  no  divine  providence.  For 
how  will  it  be  that  he  will  care  for  either  birds,  or  oxen,  or 
asses,  or  trees,  or  plants,  when  he  will  thus  forsake  men,  and 
bring  no  aid  in  so  confused  a  state  ?  We  now  understand 
the  drift  of  what  the  Prophet  says. 

But  yet  he  does  not,  as  I  have  already  said,  take  away 
from  God  his  power,  nor  does  he  here  rail  against  fortune, 
as  many  cavillers  do.  Thou  niakest  men,  he  says  :  he  as- 
cribes to  God  what  cannot  be  taken  from  him, — that  he 
governs  the  world.  But  as  to  God's  justice,  he  hesitates, 
and  appeals  to  God.  Though  the  Prophet  seems  here  to 
rush  headlong  like  insane  men ;  yet  if  we  consider  all 
things,  we  shall  see  that  he  strenuously  contended  with  his 
temptations,  and  even  in  these  words  some  sparks  at  least 
of  faith  will  shine  forth,  which  are  sufficient  to  show  to  us 
the  great  firmness  of  the  Prophet.     For  this  especially  is 


He  draws  them  out  (i.e.  the  fish)  by  his  net, 

And  collects  them  by  his  drag ; 

He  therefore  rejoices  and  exults. 
To  "gather  them  into  the  net"  can  hardly  be  sense;  nor  is  "  in  the  net" 
much  better.     The  drawing  out  and  the  collecting  were  evidently  hy  the 
net  and  the  drag ;  the  preposition,  3,  has  very  commonly  this  meaning,  as 
IV  in  Greek. 

The  representation  here  is,  that  every  means  would  be  employed :  men 
being  compared  to  fishes,  some  are  set  forth  as  creeping  along  the  bottom, 
and  others  as  swimming  at  large  at  all  depths ;  and  then  the  fisherman, 
the  Chaldean  comes,  and  draws  out  the  first  by  a  fishing-hook,  and  the 
rest  by  a  net  and  a  drag ;  so  that  he  takes  them  all. — Ed. 

VOL.  IV.  D 


60  THE  TWELVE  MINOR  PROPHETS.  LECT.  GVIII 

worthy  of  being  noticed, — that  the  Prophet  turns  himself  to 
God.  The  Epicureans,  when  they  clamour  against  God,  for 
the  most  part,  seek  the  ear  of  the  multitude ;  and  so  they 
speak  evil  of  God  and  withdraw  themselves  at  a  distance 
from  him  ;  for  they  do  not  think  that  he  exercises  any 
care  over  the  world.  But  the  Prophet  continually  addresses 
God.  He  knew  then  that  God  was  the  governor  of  all 
things.  He  also  desires  to  he  extricated  from  thoughts 
so  thorny  and  perplexing ;  and  from  whom  does  he  seek 
relief?  From  God  himself.  When  the  profane  wantonly 
deride  God,  they  indulge  themselves,  and  seek  nothing  else 
hut  to  become  hardened  in  their  own  impious  conjectures : 
but  the  Prophet  comes  to  God  himself,  "  How  does  this 
happen,  0  Lord  V      As  though  he  had  said, 

"  Thou  seest  how  I  am  distracted,  and  also  held  fast 
bound — distracted  by  many  absurd  thoughts,  so  that  I  am 
almost  confounded,  and  held  fast  bound  by  great  j)erplexities, 
from  which  I  cannot  extricate  myself  Do  thou,  0  Lord, 
unfold  to  me  these  knots,  and  concentrate  my  scattered 
thoughts,  that  I  may  understand  what  is  true,  and  what  I 
am  to  believe ;  and  especially  remove  from  me  this  doubt, 
lest  it  should  shake  my  faith  ;  0  Lord,  grant  that  I  may  at 
length  know  and  fully  understand  how  thou  art  just,  and 
overrulest,  consistently  with  perfect  equity,  those  things 
which  seem  to  be  so  confused." 

It  also  happens  sometimes  that  the  ungodly,  as  it  were, 
openly  revile  God,  a  satanic  rage  having  taken  possession 
on  them.  But  the  case  was  far  different  with  the  Prophet ; 
for  finding  himself  overwhelmed  and  his  mind  not  able  to 
sustain  him  under  so  heavy  trials,  he  sought  relief,  and  as 
we  have  said,  applied  to  God  himself 

By  saying,  He  therefore  rejoices  and  exults,  he  increases 
the  indignity ;  for  though  the  Lord  may  for  a  time  permit 
the  wicked  to  oppress  the  innocent,  yet  when  he  finds  them 
glorying  in  their  vices  and  triumphing,  so  great  a  wanton- 
ness ought  the  more  to  kindle  his  vengeance.  That  the 
Lord  then  should  still  withhold  himself,  seems  indeed  very 
strange.     But  the  Prophet  proceeds — 


CHAP.  I.J  (i.  COMMENTARIES  ON   HABAKKUK.  51 

16.  Therefore  they   sacrifice    unto         16.  Propterea   sacrificabit    sa- 

their  net,  and  burn  incense  unto  their  genje     suse,   et    suffitum     offeret 

drag  ;  because  by  them  their  portion  reti  suo,  quia  in  illis  pinguis  portio 

is  fat,  and  their  meat  plenteous.  ejus,  et  cibus  ejus  lautus. 

The  Prophet  confirms  the  closing  sentence  of  the  last 
verse  ;  for  he  explains  what  that  joy  was  of  which  he  had 
spoken,  even  the  joy  hy  Avhich  the  wicked,  as  it  were,  de- 
signedly provoke  God  against  themselves.  It  is  indeed  an 
ahominable  thing  when  the  ungodly  take  delight  in  their 
vices  ;  but  it  is  still  more  atrocious  when  they  deride  God 
himself.  Such,  then,  is  the  account  now  added  by  the  Pro- 
phet, as  though  he  had  said,  "  Not  only  do  the  ungodly 
felicitate  themselves  while  thou  sparest  them,  or  for  a  time 
bearest  with  them  ;  but  they  now  rise  up  against  thee  and 
deride  all  thy  majesty,  and  openly  blaspheme  against  heaven 
itself;  for  they  sacrifice  to  their  own  net,  and  offer  incense 
to  their  drag."  By  this  metaphor  the  Prophet  intimates, 
that  the  wicked  do  not  only  become  hardened  when  they 
succeed  in  their  vices,  but  that  they  also  ascribe  to  them- 
selves the  praise  of  justice  ;  for  they  consider  that  to  be 
rightly  done  which  has  been  attended  with  success.  They 
thus  dethrone  God,  and  put  themselves  in  his  place.  We 
now  then  see  the  Prophet's  meaning. 

But  this  passage  discovers  to  us  the  secret  impiety  of  all 
those  who  do  not  seiwe  God  sincerely  and  with  an  honest 
mind.  There  is  indeed  imprinted  on  the  hearts  of  men  a 
certain  conviction  respecting  the  existence  of  a  God ;  for 
none  are  so  barbarous  as  not  to  have  some  sense  of  religion  : 
and  thus  all  are  rendered  inexcusable,  as  they  cany  in  their 
hearts  a  law  which  is  sufficient  to  make  them  a  thousand 
times  guilty.  But  at  the  same  time  the  ungodly,  and  those 
who  are  not  illuminated  by  faith,  bury  this  knowledge,  for 
they  are  enveloped  in  themselves :  and  when  some  recol- 
lection of  God  creeps  in,  they  are  at  first  impressed,  and 
ascribe  some  honour  to  him  ;  but  this  is  evanescent,  for  they 
soon  suppress  it  as  much  as  they  can  ;  yea  they  even  strive 
to  extinguish  (though  they  cannot)  this  knowledge  and 
whatever  light  they  have  from  heaven.  This  is  what  the 
Prophet  now  graphically  sets  forth    in  the  person  of  the 


52  THE  TWELVE  MINOR  PROPHETS.  LECT.  CVIII, 

Assyrian  king.  He  had  before  said,  "  This  power  is  that  of 
his  God."  He  had  complained  that  the  Assyrians  would 
give  to  their  idols  what  was  peculiar  to  God  alone,  and  thus 
deprive  him  of  his  right :  hut  he  says  now,  that  they  would 
sacrifice  to  their'  own  drag,  and  offer  incense  to  their  net. 
This  is  a  very  different  thing :  for  how  could  they  sacrifice 
to  their  idols,  if  they  ascribed  to  their  drag  whatever  vic- 
tories they  had  gained  ?  Now,  by  the  words  drag  and  net, 
the  Prophet  means  their  efforts,  strength,  forces,  power, 
counsels,  and  policies  as  they  call  them,  and  whatever  else 
there  be  which  profane  men  arrogate  to  themselves.  But 
what  is  it  to  sacrifice  to  their  own  net  ?  The  Assyrian  did 
this,  because  he  thought  that  he  sui-passed  all  others  in 
craftiness  ;  because  he  thought  himself  so  courageous  as  not 
to  hesitate  to  make  war  with  all  nations,  regarding  himself 
well  prepared  Avith  forces  and  justified  in  his  proceedings  ; 
and  because  he  became  successful  and  omitted  nothing  cal- 
culated to  ensure  victory.  Thus  the  Assyrian,  as  I  have 
said,  regarded  as  nothing  his  idols ;  for  he  put  himself  in 
the  place  of  all  the  gods.  But  if  it  be  asked  whence  came 
his  success,  we  must  answer,  that  the  Assyrian  ought  to 
have  ascribed  it  all  to  the  one  true  God :  but  he  thought 
that  he  prospered  through  his  own  valour.  If  we  refer  to 
counsel,  it  is  certain  that  God  is  he  who  governs  the  coun- 
sels and  minds  of  men ;  but  the  Assyrian  thought  that  he 
gained  everything  by  his  own  skill.  If,  again,  we  speak  of 
strength,  whence  was  it  ?  and  of  courage,  whence  was  it, 
but  from  God?  but  the  Assyrian  appropriated  all  these 
things  to  himself.  Wliat  regard,  then,  had  he  for  God  ? 
We  see  how  he  now  takes  away  all  honour  even  from  his 
own  idols,  and  attributes  everything  to  himself. 

But  this  sin,  as  I  have  already  said,  belongs  to  all  the 
ungodly  ;  for  where  God's  Spirit  does  not  reign,  there  is  no 
humility,  and  men  ever  swell  with  inward  pride,  until  God 
thoroughly  cleanse  them.  It  is  then  necessary  that  God 
should  empty  us  by  his  special  grace,  that  we  may  not  be 
filled  with  this  satanic  pride,  which  is  innate,  and  which 
cannot  by  any  means  be  shaken  off  by  us,  until  the  Lord 
regenerates  us  by  his  Spirit.     And  this  may  be  seen  es- 


CHAP.  I.  1 6*.  COMMENTARIES  ON  HABAKKUK.  53 

pecially  in  all  the  kings  of  this  world.  They  indeed  confess 
that  kings  rule  through  God's  grace ;  and  then  when  they 
gain  any  victory,  supplications  are  made,  vows  are  paid. 
But  were  any  one  to  say  to  those  conquerors,  "  God  had 
mercy  on  you,"  the  answer  would  he,  "  Wliat  !  was  then  my 
preparation  nothing  ?  did  I  not  provide  many  things  before- 
hand ?  did  I  not  attain  the  friendship  of  many  ?  did  I  not 
form  confederacies  ?  did  I  not  foresee  such  and  such  disad- 
vantages? did  I  not  opportunely  provide  a  remedy  V  In  a 
word,  they  sacrifice  apparently  to  God,  but  aftersvards  they 
have  a  regard  mainly  to  their  drag  and  their  net,  and  make 
nothing  of  God.  Well  Avould  it  be  were  these  things  not  so 
evident.  But  since  the  Spirit  of  God  sets  before  us  a  lively 
image  of  the  fact,  let  us  learn  what  true  humility  is,  and 
that  we  then  only  have  this,  when  we  think  that  we  are 
nothing,  and  can  do  nothing,  and  that  it  is  God  alone  who 
not  only  supports  and  continues  us  in  life,  but  also  governs 
us  by  his  Spirit,  and  that  it  is  he  who  sustains  our  hearts, 
gives  courage,  and  then  blesses  us,  so  as  to  render  prosperous 
M'hat  we  may  undertake.  Let  us  hence  learn  that  God 
cannot  be  really  glorified,  except  when  men  wholly  empty 
themselves. 

He  then  adds,  because  in  (or  by)  them  is  his  fat  portion 
and  his  rich  meat.  Though  some  render  Hi^^li  berae,  choice 
meat,  and  others, /a^  meat,  I  yet  prefer  the  meaning  oirich  : 
His  meat  then  will  be  rich.^  The  Prophet  intimates  here 
that  men  are  so  blinded  by  prosperity  that  they  sacrifice  to 
themselves,  and  hence  the  more  desersang  of  reproof  is  their 
ingratitude  ;  for  the  more  liberally  God  deals  with  us  the 
more  reason,  no  doubt,  there  is  why  we  ought  to  glorify  him. 
But  when  men,  well  supplied  and  fully  satisfied,  thus  swell 
with  pride  and  sacrifice  to  themselves,  is  not  their  impiety 
in   this   manner   more   completely   discovered  ?      But   the 


^  "  His  fat  portion  and  rich  meat"  were  the  people  whom  he  conquered. 
The  words  verbatim  are  these, — 

For  through  them  abundant  is  his  portion, 
And  his  meat  well-fed. 
The  comparison  of  the  drag  and  net  is  continued ;  by  which  is  signified 
military  strength  and  power.     See  Is.  x.  13. — Ed. 


54  THE  TWELVE  MINOR  PROPHETS.  LECT.  OVIII 

Prophet  not  only  proves  that  the  Assyrians  abused  God's 
bounty,  but  he  shows  in  their  person  what  is  the  disposition 
of  the  whole  world.  For  when  men  accumulate  great  wealth, 
and  pile  up  a  great  heap  from  the  property  of  others,  they 
become  more  and  more  blinded.  We  hence  see  that  we 
ought  justly  to  fear  the  evil  of  prosperity,  lest  our  fatness 
should  so  increase  that  we  can  see  nothing  ;  for  the  eyes  are 
dimmed  by  excessive  fatness.  Let  this  then  be  ever  remem- 
bered by  us.  The  Prophet  then  concludes  his  discourse : 
but  as  one  verse  of  the  first  chapter  only  remains,  I  shall 
briefly  notice  it 

17.  Shall  they  there-         17.  An   propterea  extendet^   sagenam  suam, 

fore  empty   their    net,  et    assidims  erit  ad   occidendas  gentes,  ut  non 

and  not  spare  continu-  parcat  (alii  vertunt,  annon  negative ;  atqui  de- 

aUy  to  slay  the  nations  ?  buisset  esse  p'?V  N/H)  ? 

This  is  an  affirmative  question,  "Shall  they  therefore  ;" 
which,  however,  requires  a  negative  answer.  Then  all  in- 
terpreters are  mistaken  ;  for  they  think  that  the  Prophet 
here  complains,  that  he  presently  extends  his  net  after 
having  made  a  capture,  but  he  rather  means,  "  Is  he  ever  to 
extend  his  net  ?"  that  is,  "  How  long,  0  Lord,  Avilt  thou 
permit  the  Assyrians  to  proceed  to  new  plunders,  so  as  to 
be  like  the  hunter,  who  after  having  taken  a  boar  or  a  stag, 
is  more  eager,  and  immediately  renews  his  hunting  ;  or  like 
the  fisherman,  who  having  filled  his  little  ship,  with  more 
avidity  pursues  his  vocation  ?  Wilt  thou.  Lord,  he  says, 
suffer  the  Assyrians  to  become  more  assiduous  in  their  work 
of  destniction  V  And  he  shows  how  unworthy  they  were 
of  God's  forbearance,  for  they  sIcav  the  nations.  "  I  speak 
not  here,"  he  says,  "  either  of  fish  or  of  any  other  animal,  nor 
do  I  speak  of  this  or  that  man,  but  I  speak  of  many  nations. 

^  The  verb  is  p''"lS  a  hiphil  form,  and  means,  to  evacuate,  to  empty,  to 
empty  out,  and  this  is  the  sense  in  which  it  is  taken  here  by  Drusius, 
Marckius,  Newcome,  and  Henderson.  But  the  verb  means  also  to  draw  out, 
i.  e.  a  sword,  Ex.  xv.  9,  Lev.  xxvi.  S3,  and  to  draw  forth,  i.  e.  an  army, 
Gen.  xiv.  14,  and  this  is  the  meaning  given  to  it  by  Orothis,  Junius,  and 
the  Septuagint.  To  draw  forth,  to  extend,  or  to  expand,  seems  most  in 
accordance  with  the  drift  of  the  passage.  To  empty  his  net,  and  that  for 
the  sake  of  fiUing  it  again,  which  must  be  what  is  implied,  is  rather  a  far- 
fetched notion. — Ed. 


CHAP.  II.  1.  COMMENTARIES  ON  HABAKKUK.  55 

As  these  slaug-liters  are  thus  carried  on  through  the  whole 
world,  how  long,  Lord,  shall  they  be  unpunished  ?  for  they 
will  never  cease."  We  now  see  the  purport  of  the  Prophet's 
complaint  ;  but  we  shall  find  in  the  next  lecture  how  he 
recovers  himself. 

PRAYER. 

Grant,  Almighty  God,  that  as  it  cannot  be  but  that,  owing  to  the 
infirmity  of  our  flesh,  we  must  be  shaken  and  tossed  here  and 
there  by  the  many  turbulent  commotions  of  this  world, — O  grant, 
that  our  faith  may  be  sustained  by  this  support — that  thou  art 
the  governor  of  the  world,  and  that  men  were  not  only  once 
created  by  thee,  but  are  also  preserved  by  thy  hand,  and  that 
thou  art  also  a  just  judge,  so  that  we  may  duly  restrain  our- 
selves ;  and  though  we  must  often  have  to  bear  many  insults,  let 
us  yet  never  fail,  imtU  our  faith  shall  become  victorious  over  all 
trials,  and  until  we,  having  passed  through  continued  succession 
of  contests,  shall  at  length  reach  that  celestial  rest,  which  Christ 
thy  Son  has  obtained  for  us.     Amen. 


CHAPTER  11. 
Hectare  i3m  l^ttttHreU  anti  iamti^. 

1.  I  will  stand  upon  my  watch,         1.  Super  speculam  meam  stabo, 

and  set  me  upon  the  tower,  and  will  et  statuam  me  super  arcem,  et  spe- 

watch  to  see  what  he  will  say  imto  culabor  ad  videndum  quid  loquatur 

me,  and  what  I  shall  answer  when  mecum,  et  quid  respondeam  ad  in- 

I  am  reproved.  crepationem  meam. 

We  have  seen  in  the  first  chapter  what  the  Prophet  said 
in  the  name  of  all  the  faithful.  It  was  indeed  a  hard 
struggle,  when  all  things  were  in  a  perplexed  state  and  no 
outlet  appeared.  The  faithful  might  have  thought  that  all 
things  happened  by  chance,  that  there  was  no  divine  provi- 
dence ;  and  even  the  Prophet  uttered  complaints  of  this 
kind.  He  now  begins  to  recover  himself  from  his  perplex- 
ities ;  and  he  ever  speaks  in  the  person  of  the  godly,  or  of 
the  whole  Church.  For  what  is  done  by  some  interpreters, 
who  confine  what  is  said  to  the  prophetic  office,  I  do  not 


56  THE  TAVELVE  MINOR  PROPHETS.  LECT.  CIX. 

approve  ;  and  it  may  be  easy  from  the  context  to  learn,  that 
the  Prophet  does  not  speak  according  to  his  private  feeling, 
but  that  he  represents  the  feelings  of  all  the  godly.  So 
then  we  ought  to  connect  this  verse  with  the  complaints, 
which  we  have  before  noticed  ;  for  the  Prophet,  finding 
himself  sinking,  and  as  it  were  overwhelmed  in  the  deepest 
abyss,  raises  himself  up  above  the  judgment  and  reason  of 
men,  and  comes  nearer  to  God,  that  he  might  see  from  on 
high  the  things  which  take  place  on  earth,  and  not  judge 
according  to  the  understa,nding  of  his  own  flesh,  but  by 
the  light  of  the  Holy  Spirit.  For  the  tower  of  which  he 
speaks  is  patience  arising  from  hope.  If  indeed  we  would 
struggle  perseveringly  to  the  last,  and  at  length  obtain  the 
victory  over  all  trials  and  conflicts,  we  must  rise  above  the 
world 

Some  understand  by  tower  and  citadel  the  Word  of  God : 
and  this  may  in  some  measure  be  allowed,  though  not  in 
every  respect  suitable.  If  we  more  fully  weigh  the  reason 
for  the  metaphor,  we  shall  be  at  no  loss  to  know  that  the 
tower  is  the  recess  of  the  mind,  where  we  withdraw  ourselves 
from  the  M'orld  ;  for  we  find  how  disposed  we  are  all  to  en- 
tertain distrust.  When,  therefore,  we  follow  our  own  in- 
clination, various  temptations  immediately  lay  hold  on  us  ; 
nor  can  we  even  for  a  moment  exercise  hope  in  God  :  and 
many  things  are  also  suggested  to  us,  which  take  away  and 
deprive  us  of  all  confidence  :  we  become  also  involved  in 
variety  of  thoughts,  for  when  Satan  finds  men  wandering  in 
their  imaginations  and  blending  many  things  together,  he 
so  entangles  them  that  they  cannot  by  any  means  come  nigh 
to  God.  If  then  we  would  cherish  faith  in  our  hearts,  we 
must  rise  above  all  these  difficulties  and  hindrances.  And 
the  Prophet  by  tower  means  this,  that  he  extricated  himself 
from  the  thoughts  of  the  flesh  ;  for  there  Avould  have  been 
no  end  nor  termination  to  his  doubts,  had  he  tried  to  form  a 
judgment  according  to  his  own  understanding  ;  /  will  standi 
he  says,  on  my  tower,  ^  and  I  will  set  myself  on  the  citadel. 


'  On  my  watch-tower,  "TllOK'O ;  the  word  means  commonly  the  office, 
or  the  act  of  watching,  but  here  it  means  evidently  the  place ;  the  verb 


CHAP.  II.  1.  COMMENTARIES  ON  HABAKKUK.  5/ 

In  short,  the  sentence  carries  this  meaning — that  the  Pro- 
phet renounced  the  judgment  of  men,  and  broke  through  all 
those  snares  by  which  Satan  entcxngles  us  and  prevents  us 
to  rise  above  the  earth. 

He  then  adds,  I  will  watch  to  see  what  he  may  say  to  me, 
that  is,  I  will  be  there  vigilant ;  for  by  watching  he  means 
vigilance  and  waiting,  as  though  he  had  said,  "  Though  no 
hope  should  soon  appear,  I  shall  not  despond ;  nor  shall  I 
forsake  my  station ;  but  I  shall  remain  constantly  in  that 
tower,  to  which  I  wish  now  to  ascend :  /  will  watch  then  to 
see  what  he  may  say  to  me."  The  reference  is  evidently  to 
God  ;  for  the  opinion  of  those  is  not  probable,  who  apply 
this  "  saying"  to  the  ministers  of  Satan.  For  the  Prophet 
says  first,  '  I  will  see  what  he  may  say  to  me,'  and  then 
he  adds,  '  and  what  I  shall  answer.'  They  who  explain  the 
words  '  what  he  may  say,'  as  referring  to  the  wicked  who 
might  oppose  him  for  the  purpose  of  shaking  his  faith,  over- 
look the  words  of  the  Prophet,  for  he  speaks  here  in  the 
singular  number ;  and  as  there  is  no  name  expressed,  the 
Prophet  no  doubt  meant  God.  But  were  the  words  capable 
of  admitting  this  explanation,  yet  the  very  drift  of  the  ar- 
gument shows,  that  the  passage  has  the  meaning  which  I 
have  attached  to  it.  For  how  could  the  faithful  answer  the 
calumnies  by  which  their  faith  was  assailed,  when  the  pro- 
fane opprobriously  mocked  and  derided  them — how  could 
they  satisfactorily  disprove  such  blasphemies,  did  they  not 
first  attend  to  what  God  might  say  to  them  ?  For  we  cannot 
confute  the  devil  and  his  ministers,  except  we  be  instructed 

"  stand"  and  the  corresponding  word  "I TVD,  fortress,  or  citadel,  in  the  next  line, 
prove  clearly  that  this  is  its  meaning  here.  The  metaphor  is  taken  from 
the  practice  of  ascending  a  high  tower,  when  any  messenger  was  expected 
with  news.  That  any  locality  is  meant  here  is  supported  by  nothing  in 
the  passage.  The  Prophet  puts  himself  in  an  attitude  of  waiting  for  an 
answer  from  God  to  the  complaints  which  he  had  made  :  and  the  metaphor 
of  "  tower  and  citadel"  is  most  beautifully  applied  by  Calvin,  and  in  a  very 
instructive  and  striking  manner.     I  give  this  version — 

On  my  watch-tower  will  I  stand, 

And  I  will  set  myself  on  a  citadel ; 

That  I  may  look  out  to  see  what  he  will  say  to  me, 

And  what  I  shall  answer  to  the  reproof  given  to  me ; 
Literally,  to  my  reproof. — Ed. 


58  THE  TWELVE  MINOR  PROPHETS.  LECT.  CIX. 

by  tlie  word  of  God.  We  hence  see  that  the  Prophet  ob- 
serves the  best  order  in  what  he  states,  when  he  sajs  in  the 
first  place,  '  I  will  see  what  God  may  say  to  me  \  and  in 
the  second  place,  '  I  shall  then  be  taught  to  answer  to  my 
chiding ;'  ^  that  is,  "  If  the  Mdcked  deride  my  faith,  I  shall 
be  able  boldly  to  confute  them ;  for  the  Lord  will  suggest 
to  me  such  things  as  may  enable  me  to  give  a  full  answer/' 
We  now  perceive  the  simple  and  real  meaning  of  this  verse. 
It  remains  for  us  to  accommodate  the  doctrine  to  our 
own  use. 

It  must  be  first  observed,  that  there  is  no  remedy,  when 
such  trials  as  those  mentioned  by  the  Prophet  in  the  first 
chapter  meet  us,  except  we  learn  to  raise  up  our  minds 
above  the  world.  For  if  we  contend  with  Satan,  according 
to  our  own  view  of  things,  he  will  a  hundred  times  over- 
whelm us,  and  we  can  never  be  able  to  resist  him.  Let  us 
therefore  know,  that  here  is  shown  to  us  the  right  way  of 
fighting  with  him,  when  our  minds  are  agitated  with  unbe- 
lief, when  doubts  respecting  God's  providence  creep  in, 
when  things  are  so  confused  in  this  world  as  to  involve  us 
in  darkness,  so  that  no  light  aj^pears  :  we  must  bid  adieu  to 
our  own  reason  ;  for  all  our  thoughts  are  nothing  worth, 


^  That  is,  to  the  chiding,  rebuke,  or  reproof,  given  to  me.  Both  Ne.w- 
come  and  Henderson  give  a  version  of  this  line,  which  is  nearly  the  same, 
but  seems  incongruous,  though  Grotius  agrees  with  them.  The  version 
of  the  former  is  as  follows  : — 

And  what  I  should  reply  to  my  arguing  with  him. 

The  latter  renders  the  line  thus  : — 

And  what  I  shall  reply  in  regard  to  my  argument. 

The  phrase  is,  TlDDiri'^j;  upon,  (to,  says  Drusius)  my  reproof,  or  rebuke, 
or  chiding.  This  is  the  current  meaning  of  the  word,  see  2  Kings  xix.  3  ; 
Prov.  X.  17  ;  xii.  1  ;  Is.  xxxAdi.  3.  He  calls  it  "  my,"  because  given  him, 
either  by  his  enemies,  as  Calvin  thinks,  or  by  God,  as  some  others  suppose. 
The  view  of  Piscator  and  Junius  is,  that  it  is  the  reproof  or  correction  he 
administered  to  the  people  in  ch.  i.  2-12.  He  was  waiting  to  know  what 
he  might  have  to  give  as  a  reply  in  defence  of  that  reproof,  "  And  what  I 
may  reply  as  to  my  reproof,"  i.  e.  the  reproof  given  by  him.  In  this  case, 
the'  preceding  clause,  "  What  he  may  or  will  say  to  me,"  refers  to  his  com- 
plaint respecting  the  Chaldeans.  This  is  altogether  consistent  with  the 
mode  in  which  the  Prophets  usually  write  :  reversing  the  order,  they  take 
up  first  the  last  subject,  and  then  refer  to  the  first.  He  then  waited  to 
know  two  things,  how  to  solve  his  diflSculties  respecting  the  conduct  of  the 
Chaldeans,  and  how  to  reply  to  his  own  people  for  the  severe  rebuke  he 
gave  them.     There  is  much  in  this  view  to  recommend  it. — Ed. 


CHAP.  II.  1.      COMMENTARIES  ON  HABAKKUK.  59 

when  we  seek,  according  to  our  own  reason,  to  form  a  judg- 
ment. Until  then  the  faithful  ascend  to  their  tower  and 
stand  in  their  citadel,  of  which  the  Prophet  here  speaks, 
their  temptations  will  drive  them  here  and  there,  and  sink 
them  as  it  were  in  a  bottomless  gulf  But  that  we  may 
more  ftilly  understand  the  meaning,  we  must  knoAv,  that 
there  is  here  an  implied  contrast  between  the  tower  and 
the  citadel,  which  the  Prophet  mentions,  and  a  station 
on  earth.  As  long  then  as  we  judge  according  to  our  own 
perceptions,  we  walk  on  the  earth ;  and  while  we  do  so, 
many  clouds  arise,  and  Satan  scatters  ashes  in  our  eyes,  and 
wholly  darkens  our  judgment,  and  thus  it  happens,  that  we 
lie  down  altogether  confounded.  It  is  hence  wholly  neces- 
sary, as  we  have  before  said,  that  we  should  tread  our  rea- 
son under  foot,  and  come  nigh  to  God  himself 

We  have  said,  that  the  tower  is  the  recess  of  the  mind  ; 
but  how  can  we  ascend  to  it  ?  even  by  following  the  Avord 
of  the  Lord.  For  we  creep  on  the  earth  ;  nay,  we  find  that 
our  flesh  ever  draws  us  downward :  except  then  the  truth 
from  above  becomes  to  us  as  it  were  wings,  or  a  ladder, 
or  a  vehicle,  we  cannot  rise  up  one  foot ;  but,  on  the  con- 
trary, we  shall  seek  refuges  on  the  earth  rather  than  ascend 
into  heaven.  But  let  the  word  of  God  become  our  ladder, 
or  our  vehicle,  or  our  wings,  and,  however  difficult  the  ascent 
may  be,  we  shall  yet  be  able  to  fly  upward,  provided  God's 
word  be  allowed  to  have  its  own  authority.  We  hence  see 
how  unsuitable  is  the  view  of  those  interpreters,  who  think 
that  the  tower  and  the  citadel  is  the  word  of  God  ;  for  it  is 
by  God's  word,  as  I  have  already  said,  that  we  are  raised 
up  to  this  citadel,  that  is,  to  the  safeguard  of  hope ;  where 
we  may  remain  safe  and  secure  while  looking  down  from 
this  eminence  on  those  things  which  disturb  us  and  darken 
all  our  senses  as  long  as  we  lie  on  the  earth.  This  is  one 
thing. 

Then  the  repetition  is  not  without  its  use  ;  for  the  Prophet 
says.  On  my  tower  will  I  stand,  on  the  citadel  will  I  set 
myself.  He  does  not  repeat  in  other  words  the  same  thing, 
because  it  is  obscure ;  but  in  order  to  remind  the  faithful, 
that  though  they  are  inclined  to  sloth,  they  must  yet  strive 


60  THE  TWELVE  MINOR  PROPHETS.  LECT.  CIX. 

to  extricate  themselves.  And  we  soon  find  liow  slothful 
we  become,  except  each  of  us  stirs  up  himself  For  when 
any  perplexity  takes  hold  on  our  minds,  we  soon  succumb  to 
despair.  This,  then,  is  the  reason  why  the  Prophet,  after 
having  spoken  of  the  tower,  again  mentions  the  citadel. 

But  when  he  says,  /  will  watch  to  see,  he  refers  to  perse- 
verance ;  for  it  is  not  enough  to  open  our  eyes  once,  and  by 
one  look  to  observe  what  happens  to  us ;  but  it  is  necessary 
to  continue  our  attention.  This  constant  attention  is,  then, 
what  the  Prophet  means  by  watching ;  for  we  are  not  so 
clear-sighted  as  immediately  to  comprehend  what  is  useful 
to  be  known.  And  then,  though  we  may  once  see  what  is 
necessary,  yet  a  new  temptation  can  obliterate  that  view. 
It  thus  happens,  that  all  our  observations  become  evanescent, 
except  we  continue  to  watch,  that  is,  except  we  persevere 
in  our  attention,  so  that  we  may  ever  return  to  God,  when- 
ever the  devil  raises  new  storms,  and  whenever  he  darkens 
the  heavens  with  clouds  to  prevent  us  to  see  God.  We  hence 
see  how  emphatical  is  what  the  Prophet  says  here,  /  will 
watch  to  see.  The  Prophet  evidently  compares  the  faithful 
to  watchmen,  who,  though  they  hear  nothing,  yet  do  not 
sleep  ;  and  if  they  hear  any  noise  once  or  twice,  they  do  not 
immediately  sound  an  alarm,  but  wait  and  attend.  As,  then, 
they  who  keep  watch  ought  to  remain  quiet,  that  they  may 
not  disturb  others,  and  that  they  may  duly  perform  their 
office ;  so  it  behoves  the  faithful  to  be  also  tranquil  and 
quiet,  and  wait  patiently  for  God  during  times  of  perplexity 
and  confusion. 

Let  us  now  inquire  what  is  the  purpose  of  this  watching : 
/  will  watch  to  see,  he  says,  what  he  may  say  to  me.  There 
seems  to  be  an  impropriety  in  the  expression  ;  for  we  do  not 
properly  see  what  is  said.  But  the  Prophet  connects  together 
here  two  metaphors.  To  speak  strictly  correct,  he  ought  to 
have  said,  "  I  will  continue  attentive  to  hear  what  he  may 
say ;"  but  he  says,  I  will  watch  to  see  what  he  may  say.  The 
metaphor  is  found  correctly  used  in  Psal.  Ixxxv.  8,  "  I  will 
hear  what  God  may  say ;  for  he  will  speak  peace  to  his 
people."  There  also  it  is  a  metaphor,  for  the  Prophet  speaks 
not  of  natural  hearing  :  "  I  will  hear  what  God  may  speak," 


CHAP,  II.  1.  COMMENTARIES  ON  IIABAKKUK.  61 

— what  does  that  hearing  mean  ?  It  means  this,  "  I  will 
quietly  wait  until  God  shows  his  favour,  which  is  now  hid  ; 
for  he  will  speak  peace  to  his  people  ;"  that  is,  the  Lord  will 
never  forget  his  own  Church.  But  the  Prophet,  as  I  have 
said,  joins  together  here  two  metaphors  ;  for  to  speak,  or  to 
say,  means  no  other  thing  than  that  God  testifies  to  our 
hearts,  that  though  the  reason  for  his  purpose  does  not  im- 
mediately appear  to  us,  yet  all  things  are  wisely  ruled,  and 
that  nothing  is  better  than  to  submit  to  his  will.  But  when 
he  says,  "  I  will  see,  and  I  will  watch  what  he  may  say," 
the  metaphor  seems  incongruous,  and  yet  there  appears  a 
reason  for  it  ;  for  the  Prophet  intended  to  remind  us,  that 
we  ought  to  employ  all  our  senses  for  this  end, — to  be  wholly 
attentive  to  God's  word.  For  though  one  may  be  resolved 
to  hear  God,  we  yet  find  that  many  temptations  immediately 
distract  us.  It  is  not  then  enough  to  become  teachable, 
and  to  apply  our  ears  to  hear  his  voice,  except  also  our 
eyes  be  connected  with  them,  so  that  we  may  be  altogether 
attentive. 

We  hence  see  the  object  of  the  Prophet ;  for  he  meant  to 
express  the  greatest  attention,  as  though  he  had  said,  that 
the  faithful  would  ever  wander  in  their  thoughts,  except 
they  carefully  concentrated  both  their  eyes  and  their  ears, 
and  all  their  senses,  on  God,  and  continually  restrained 
themselves,  lest  vagrant  speculations  or  imaginations  should 
lead  them  astray.  And  further,  the  Prophet  teaches  us, 
that  we  ought  to  have  such  reverence  for  God's  word  as  to 
deem  it  sufficient  for  us  to  hear  his  voice.  Let  this,  then, 
be  our  understanding,  to  obey  God  speaking  to  us,  and  reve- 
rently to  embrace  his  word,  so  that  he  may  deliver  us  from 
all  troubles,  and  also  keep  our  minds  in  peace  and  tran- 
quillity. 

God's  speaking,  then,  is  opposed  to  all  the  obstreperous 
clamours  of  Satan,  which  he  never  ceases  to  sound  in  our 
ears.  For  as  soon  as  any  temptation  takes  plaee,  Satan 
suggests  many  things  to  us,  and  those  of  various  kinds  : — 
"  What  will  you  do  ?  what  advice  will  you  take  ?  see  whether 
God  is  propitious  to  you  from  whom  you  expect  help.  How 
can  you  dare  to  trust  that  God  will  assist  you  ?  How  can  he 


62  THE  TWELVE  MINOR  PROPHETS.  LECT.  CIX. 

extricate  you  ?  What  will  be  the  issue  ?"  As  Satan  then 
disturbs  us  in  various  ways,  the  Prophet  shows  that  the 
word  of  God  alone  is  sufficient  for  us.  All,  then,  who  in- 
dulge themselves  in  their  own  counsels,  deserve  to  be  for- 
saken by  God,  and  to  be  left  by  him  to  be  driven  up  and 
down,  and  here  and  there,  by  Satan  ;  for  the  only  unfailing 
security  for  the  faithful  is  to  acquiesce  in  God's  word. 

But  this  appears  still  more  clear  from  what  is  expressed 
at  the  close  of  the  verse,  when  the  Prophet  adds,  and  what 
I  may  answer  to  the  reproof  given  me  ;  for  he  shows  that  he 
would  be  furnished  with  the  best  weapons  to  sustain  and 
rejjel  all  assaults,  provided  he  patiently  attended  to  God 
speaking  to  him,  and  fully  embraced  his  word  :  "  Then," 
he  says,  "  I  shall  have  what  I  may  answer  to  all  reproofs, 
when  the  Lord  shall  speak  to  me."  By  "  reproofs,"  he 
means  not  only  the  blasphemies  by  Avhich  the  wicked  shake 
his  faith,  but  also  all  those  turbulent  feelings  by  which  Satan 
secretly  labours  to  subvert  his  faith.  For  not  only  the  un- 
godly deride  us  and  mock  at  our  simplicity,  as  though  we 
presumptuously  and  foolishly  trusted  in  God,  and  were  thus 
over-credulous  ;  but  we  also  reprove  ourselves  inwardly,  and 
disturb  ourselves  by  various  internal  contentions  ;  for  what- 
ever comes  to  our  mind  that  is  in  opposition  to  God's  word, 
is  properly  a  chiding  or  a  reproof,  as  it  is  the  same  thing  as 
if  one  accused  himself,  as  though  he  had  not  found  God  to 
be  faithful.  We  now,  then,  see  that  the  word  reproof  ex- 
tends farther  than  to  those  outward  blasphemies  by  which 
the  unbelieving  are  wont  to  assail  the  children  of  God  ;  for, 
as  we  have  already  said,  though  no  one  attempted  to  try  our 
faith,  yet  every  one  is  a  tempter  to  himself ;  for  the  devil 
never  ceases  to  agitate  our  minds.  When,  therefore,  the 
Prophet  says,  what  I  may  answer  to  reproof,  he  means,  that 
he  would  be  sufficiently  fortified  against  all  the  assaults  of 
Satan,  both  secret  and  external,  when  he  heard  what  God 
might  say  to  him. 

We  may  also  gather  from  the  whole  verse,  that  we  can 
form  no  judgment  of  God's  providence,  except  by  the  light  of 
celestial  truth.  It  is  hence  no  wonder  that  many  fall  away 
under  trials,  yea,  almost  the  whole  world ;   for  few  there 


CHAP.  II.   2,  3.        COMMENTARIES  ON  HABAKKUK.  63 

are  wlio  ascend  into  the  citadel  of  which  the  Prophet  speaks, 
and  who  are  willing  to  hear  God  speaking  to  them.  Hence, 
presumption  and  arrogance  blind  the  minds  of  men,  so  that 
they  either  speak  evil  of  God  who  addresses  them,  or  accuse 
fortune,  or  maintain  that  there  is  nothing  certain  :  thus 
they  murmur  within  themselves,  and  arrogate  to  themselves 
more  than  they  ought,  and  never  submit  to  God's  word. 
Let  us  proceed, — 

2.  And  the  Lord  answered  me,  and  2.  Et  respondit  niihi  Jehova 
said,  Write  the  vision,  and  make  it  et  dixit,  Scribe  visionem,  et  ex- 
plain upon  tables,  that  he  may  run  plana  super  tabulas,  ut  currat  le- 
that  readeth  it.  gens  in  ea  : 

3.  For  the  vision  is  yet  for  an  ap-  3.  Quia  adhuc  visio  ad  tempus 
pointed  time,  but  at  the  end  it  shall  statutum,  et  loquetur  ad  finem,  et 
speak,  and  not  lie  :  though  it  tarry,  non  mentietur ;  si  moram  fecerit, 
wait  for  it ;  because  it  will  surely  expecta  earn ;  quia  veniendo  ve- 
come,  it  will  not  tarry.  niet,  et  non  tardabit. 

The  Prophet  now  shows  by  his  own  example  that  there 
is  no  fear  but  that  God  will  give  help  in  time,  provided  we 
bring  our  minds  to  a  state  of  spiritual  tranquillity,  and  con- 
stantly look  up  to  him  :  for  the  event  Avhich  the  Prophet 
relates,  proves  that  there  is  no  danger  that  God  will  frustrate 
their  hope  and  patience,  who  lift  up  their  minds  to  heaven, 
and  continue  steadily  in  that  attitude.  Answer  me,  he  says, 
did  Jehovah,  and  said.  There  is  no  doubt  but  that  the 
Prophet  accommodates  here  his  own  example  to  the  com- 
mon instruction  of  the  whole  Church.  Hence,  by  testifying 
that  an  ansAver  was  given  him  by  God,  he  intimates  that 
we  ought  to  entertain  a  cheerful  hope,  that  the  Lord,  when 
he  finds  us  stationed  in  our  watch-tower,  will  in  due  season 
convey  to  us  the  consolation  which  he  sees  we  need. 

But  he  afterw^ards  comes  to  the  discharge  of  his  proj)hetic 
office ;  for  he  was  bid  to  write  the  vision  on  tables,  and  to 
write  it  in  large  letters,  that  it  might  be  read,  and  that  any 
one,  passing  by  quickly,  might  be  able  by  one  glance  to  see 
what  was  written  :  and  by  this  second  part  he  shows  still  more 
clearly  that  he  treated  of  a  common  truth,  which  belonged 
to  the  whole  body  of  the  Church  ;  for  it  was  not  for  his  own 
sake  that  he  was  bid  to  write,  but  for  the  edification  of  all. 

Wrnte,  then,  the  vision,  and  make  it  plain  ;  for  ^Ki,  bar, 


64  THE  TWELVE  MINOR  PKOPHETS.  LECT,  CIX. 

properly  means,  to  declare  plainly.^  Unfold  it  then,  he  says, 
on  tables,  that  he  may  run  who  reads  it;  that  is,  that  the 
writing  may  not  cause  the  readers  to  stop.  Write  it  in 
large  characters,  that  any  one,  in  running  by,  may  see  what 
is  written.  Then  he  adds,  for  the  vision  shall  be  for  an  ap- 
pointed time. 

This  is  a  remarkable  passage  ;  for  we  are  taught  here 
that  we  are  not  to  deal  with  God  in  too  limited  a  manner, 
but  room  must  be  given  for  hope ;  for  the  Lord  does  not 
immediately  execute  what  he  declares  by  his  mouth  ;  but 
his  purpose  is  to  prove  our  patience,  and  the  obedience  of 
our  faith.  Hence  he  says,  the  vision  is  for  a  time,  and  a 
fixed  time :  for  l^lD,  miiod,  means  a  time  which  has  been 
determined  by  agTeement.  But  as  it  is  God  who  fore- 
appoints  the  time,  the  constituted  time,  of  which  the  Pro- 
phet speaks,  depends  on  his  will  and  power.  The  vision, 
then,  shall  be  for  a  time.  He  reproves  here  that  immode- 
rate ardour  which  takes  hold  on  us,  when  we  are  anxious 
that  God  should  immediately  accomplish  what  he  promises. 
The  Prophet  then  shows  that  God  so  speaks  as  to  be  at 
liberty  to  defer  the  execution  of  his  promise  until  it  seems 
good  to  him. 

A  t  the  end,  he  says,  it  will  speak?  In  a  word,  the  Pro- 
phet intimates,  that  honour  is  to  be  given  to  God's  word, 
that  we  ought  to  be  fully  persuaded  that  God  speaks  what 
is  true,  and  be  so  satisfied  with  his  promises  as  though  what 
is  promised  were  really  possessed  by  us.     At  the  end,  then, 

^  The  word  means,  to  open,  or  make  open.  It  was  to  be  written  in 
open  and  plain  letters,  and  on  tables  or  tablets.  These  were  either  of 
wood  or  stone,  made  smooth.  The  Septuagint  render  the  word  ^»?/'o»,  a 
smooth  plank  of  boxwood,  and  give  the  whole  sentence  thus :  "  Write 
the  vision,  and  openly  (or  plainly — o-aip«5,)  on  boxwood."  See  Deut. 
xxvii.  8.  So  Juntas  takes  the  word  as  an  adverb,  perspicue,  perspicu- 
ously.— Ed. 

*  It  is  not  a  common  word  that  is  used  :  HQ'',  "  it  will  breathe."  When 
transitively,  it  signifies,  to  breathe  out  or  forth,  and  is  rendered  often  in 
our  version,  to  speak  ;  see  Prov.  vi.  19  ;  xii.  17.  The  idea  here  seems  to 
be  the  restoration,  as  it  were,  of  a  suspended  life.  The  vision  was  to  be 
for  a  time  like  a  body  without  any  symptom  of  life  :  but  "  it  will  breathe," 
he  says,  "  at  last,"  or  at  the  end  ;  that  is,  it  will  live,  and  manifest  life  and 
vigour.  This  breathing,  or  this  life,  would  be  its  accomplishment.  Coi-res- 
ponding  with  this  idea  is  avxnXu,  "  it  will  rise,"  by  the  Septuagint. — Ed. 


CHAP.  If.  2,  S.  COMMENTARIES  UN  HABAKKUK.  65 

it  will  speak  and  it  will  not  lie}  Here  tlie  Prophet  means, 
that  fulfihuent  Avoiild  take  place,  so  that  experience  woukl 
at  length  prove,  that  God  had  not  spoken  in  vain,  nor  for 
the  sake  of  deceiving- ;  but  yet  that  there  was  need  of 
patience ;  for,  as  it  has  been  said,  God  intends  not  to  in- 
dulge our  fervid  and  importunate  desires  by  an  immediate 
fulfilment,  but  his  design  is  to  hold  us  in  suspense.  And 
this  is  the  true  sacrifice  of  praise,  when  we  restrain  our- 
selves, and  remain  firm  in  the  persuasion  that  God  cannot 
deceive  nor  lie,  though  he  may  seem  for  a  time  to  trifle  with 
us.     It  will  not,  then,  lie. 

He  afterwards  adds.  If  it  will  delay,  wait  for  it.  He 
again  expresses  still  more  clearly  the  true  character  of  faith, 
— that  it  does  not  break  forth  inmiediately  into  complaints, 
when  God  connives  at  things,  when  he  suffers  us  to  be 
oppressed  by  the  wicked,  Avhen  he  does  not  immediately 
succour  us  ;  in  a  word,  when  he  does  not  without  delay 
fulfil  what  he  has  promised  in  his  word.  If,  then,  it  delays, 
wait  for  it.  He  again  repeats  the  same  thing,  coming  it 
will  come  ;  that  is,  however  it  may  be,  God,  who  is  not  only 
true,  but  truth  itself,  will  accomplish  his  own  promises. 
The  fulfilment,  then,  of  the  promise  will  take  place  in  due 
time. 

But  we  must  notice  the  contrariety.  If  it  will  delay,  it 
will  coTTie,  it  will  not  delay.  The  two  clauses  seem  to  be 
contrary  the  one  to  the  other.  But  delay,  mentioned  first, 
has  a  reference  to  our  haste.  It  is  a  common  proverb,  "  Even 
quickness  is  delay  to  desire."  We  indeed  make  such  haste 
in  all  our  desires,  that  the  Lord,  when  he  delays  one  mo- 
ment, seems  to  be  too  slow.  Thus  it  may  come  easily  to 
our  mind  to  expostulate  with  him  on  the  ground  of  slow- 
ness. God,  then,  is  said  on  this  account  to  delay  in  his 
promises ;  and  his  promises  also  as  to  their  accomplishment 
may  be  said  to  be  delayed.  But  if  we  have  regard  to  the 
counsel  of  God,  there  is  never  any  delay  ;  for  he  knows  all 

^  3TD,  its  primary  meaning,  is  to  fail,  Isa.  Iviii.  11  ;  and  to  fail,  in  a 
moral  sense,  is  to  lie,  and  also  to  deceive  ;  and  the  latter  meaning  is  at- 
tached to  it  here  by  DrKsias,  Piscator,  and  Grofius,  nonjallct,  it  will  not 
deceive,  i.  e.  disappoint. — Ed. 

VOL.  IV.  E 


66  THE  TWELVE  MINOR  PROPHETS.  LKCT.  CIX. 

the  points  of  time,  and  in  slowness  itself  he  always  hastens, 
however  this  may  be  not  comprehended  by  the  flesh.  We 
now,  then,  apprehend  Avhat  the  Prophet  means.^ 

He  is  now  bidden  to  write  the  vision,  and  to  explain  it  on 
tables.  Many  confine  this  to  the  coming  of  Christ  ;  but  I 
rather  think  that  the  Prophet  ascribes  the  name  of  vision 
to  the  doctrine  or  admonition,  which  he  immediately  sub- 
joins. It  is  indeed  true,  that  the  faithful  under  the  law 
could  not  have  cherished  hope  in  God  without  having  their 
eyes  and  their  minds  directed  to  Christ :  but  it  is  one  thing 
to  take  a  passage  in  a  restricted  sense  as  applying  to  Christ 
himself,  and  another  thing  to  set  forth  those  promises  which 
refer  to  the  preservation  of  the  Church.  As  far  then  as  the 
promises  of  God  in  Christ  are  yea  and  amen,  no  vision  could 
have  been  given  to  the  Fathers,  which  could  have  raised 
their  minds,  and  supported  them  in  the  hoj)e  of  salvation, 
without  Christ  having  been  brought  before  them.  But  the 
Prophet  here  intimates  generally,  that  a  command  was  given 
to  him  to  supply  the  hearts  of  the  godly  with  this  support, 
that  they  were,  as  we  shall  hereafter  more  clearly  see,  to 
wait  for  God.     The  vision,  then,   is  nothing  else  than  an 

'  What  is  here  said  is  very  true ;  but  the  words  are  not  the  same  in 
Hebrew.  The  first  signifies  delay,  nDnDn""  rendered  "  hnger"  in  Gen.  xix. 
16  ;  xliii.  10.  The  other  verb,  "inN%  means,  to  put  oif,  to  postpone  :  and 
the  sense  is,  that  the  vision  will  not  be  after  the  appointed  time.  So  the 
two  lines  may  be  thus  rendered  : 

If  it  will  delay,  wait  for  it. 

For  coming  it  will  come,  it  will  not  be  postponed  ; 

or,  be  after,  i.  e.  the  appointed  time. 

Dr.  Wheeler,  quoted  by  JVewcome,  gives  the  right  idea,  by  the  following 
paraphrase  : 

It  shall  not  be  later  than  its  season. 

Both  Jerome  and  Marckius  have  found  a  grammatical  difficulty  in  this 
verse  from  a  mistake  as  to  the  gender  of  pm,  vision  ;  and  they  had  been 
evidently  led  astray  by  the  Septuagint ;  in  which  the  gender  is  changed, 
and  the  phrase,  "  wait  for  it,"  is  rendered,  "  wait  for  him,"  v'Tr'oy.iii/ov  alrov ; 
and  so  as  to  what  follows,  "  for  he  that  cometh  {i^xo/^""^)  shall  come."  But 
ptn  is  the  masculine  gender  ;  it  is  elsewhere  connected  with  verbs  in  that 
gender.  See  1  Sam.  iii.  1  ;  Ezek.  xii.  22.  Indeed  the  whole  tenor  of  the 
passage  admits  not  of  any  other  construction.  It  is  probable  that  this 
mistake  made  Eusebius  and  Augustine  to  apply  this  verse  to  Christ,  and 
some  to  Nebuchadnezzar,  in  a  typical  sense. — Ed. 


CHAP.  II.  2,  S.         COMMENTARIES  ON  IIABAKKUK.  67 

admonition,  Avhich  will  be  found  in  the  next  and  the  follow- 
ing verses. 

He  uses  two  words,  to  ivrite  and  to  exjdain  ;  which  some 
pervert  rather  than  rightly  distinguish :  for  as  the  Prophets 
were  wont  to  write,  and  also  to  set  forth  the  summaries  or 
the  heads  of  their  discourses,  they  think  that  it  was  a  com- 
mand to  Hahakkuk  to  write,  that  he  might  leave  on  record 
to  posterity  what  he  had  said ;  and  then  to  publish  what  he 
taught  as  an  edict,  that  it  might  be  seen  by  the  peoj)le 
passing  by,  not  only  for  a  day  or  for  a  few  days.  But  I  do 
not  think  that  the  Prophet  speaks  with  so  much  refinement : 
I  therefore  consider  that  to  write  and  to  explain  on  tables 
mean  the  same  thing.  And  what  is  added,  that  he  may  run 
tuho  reads  it,  is  to  be  understood  as  I  have  already  explained 
it ;  for  God  intended  to  set  forth  this  declaration  as  memor- 
able and  worthy  of  special  notice.  It  was  not  usual  with 
the  Prophets  to  write  in  long  and  large  characters  ;  but  the 
Prophet  mentions  here  something  peculiar,  because  the 
declaration  was  worth}^  of  being  especially  obsen^ed.  Wliat 
is  similar  to  this  is  said  in  Isaiah  viii.  1,  'Write  on  a  table 
with  a  man's  pen.'  By  a  man's  pen  is  to  be  understood 
common  writing,  such  as  is  comprehended  by  the  rudest 
and  the  most  ignorant.  To  the  same  purpose  is  what  God 
bids  here  his  sen^ant  Habakkuk  to  do.  Write,  he  says — 
how  ?  Not  as  Prophecies  are  wont  to  be  Avritten,  for  the 
Prophets  set  before  the  people  the  heads  of  their  discourses; 
but  write,  he  says,  so  that  he  who  nins  may  read,  and  that 
though  he  may  be  inattentive,  he  may  yet  see  what  is  writ- 
ten ;  for  the  table  itself  will  plainly  show  what  it  contains. 

We  now  see  that  the  Prophet  commends,  by  a  peculiar 
eulogy,  what  he  immediately  subjoins.  Hence  this  passage 
ought  to  awaken  all  our  powers,  as  God  himself  testifies  that 
he  announces  what  is  worthy  of  being  remembered :  for  he 
sjjeaks  not  of  a  common  truth ;  but  his  purjjose  was  to 
reveal  something  great  and  unusually  excellent ;  as  he  bids 
it,  as  I  have  already  said,  to  be  written  in  large  characters, 
so  that  those  who  run  might  read  it. 

And  by  saying  that  the  vision  is  yet  for  a  time,  he  shows, 
as  I  have  bricfiy  explained,  what  great  reverence  is  due  to 


68  THE  TWELVE  MINOR  PROPHETS.  LECT.  CIX. 

heavenly  truth.  For  to  wish  God  to  conform  to  our  mle 
is  extremely  j)reposterous  and  unreasonable :  and  there  is 
no  place  for  faith,  if  we  expect  God  to  fulfil  immediately 
what  he  promises.  It  is  hence  the  trial  of  faith  to  acquiesce 
in  God's  Avord,  when  its  accomplishment  does  in  no  way 
appear.  As  then  the  Prophet  teaches  us,  that  the  vision  is 
yet  for  a  time,  he  reminds  us  that  we  have  no  faith,  except 
we  are  satisfied  with  God's  word  alone,  and  suspend  our 
desires  until  the  seasonable  time  comes,  that  which  God 
himself  has  appointed.  The  vision,  then,  yet  shall  be.  But 
we  are  inclined  to  reduce,  as  it  were,  to  nothing  the  power 
of  God,  except  he  accomplishes  what  he  has  said :  "  Yet, 
yet,"  says  the  Proj)het,  "  the  vision  shall  be  ;"  that  is, 
"  Though  God  does  not  stretch  forth  his  hand,  still  let  what 
he  has  spoken  be  sufficient  for  you :  let  then  the  vision 
itself  be  enough  for  you  ;  let  it  be  deemed  worthy  of  credit, 
so  that  the  word  of  God  may  on  its  own  account  be  believed ; 
and  let  it  not  be  tried  according  to  the  common  rule ;  for 
men  charge  God  with  falsehood,  except  he  immediately 
yields  to  their  desires.  Let  then  the  vision  itself  be  counted 
sufficiently  solid  and  firm,  until  the  suitable  time  shall 
come,"  And  the  word  *iyi^,  muod,  ought  to  be  noticed  ;  for 
the  Prophet  does  not  speak  simply  of  time,  but,  as  I  have 
already  said,  he  points  out  a  certain  and  a  preordained  time. 
When  men  make  an  agreement,  they  on  both  sides  fix  the 
day:  but  it  would  be  the  highest  presumption  in  us  to 
require  that  God  should  appoint  the  day  according  to  our 
will.  It  belongs,  then,  to  him  to  appoint  the  times,  and  so  to 
govern  all  things,  that  we  may  approve  of  whatever  he  does. 
He  afterwards  says,  And  it  will  speak  at  the  end,  and  it 
will  not  lie.  The  same  is  the  import  of  the  expression,  it 
will  speak  at  the  end  ;  that  is,  men  are  very  perverse,  if  they 
wish  God  to  close  his  mouth,  and  if  they  wish  to  deny  faith 
to  his  word,  except  he  instantly  fulfils  what  he  speaks.  It 
will  then  speak;  that  is,  let  this  liberty  of  speaking  be 
allowed  to  God.  And  there  is  always  an  implied  contrast 
between  the  voice  of  God  and  its  accomplishment ;  for  we 
are  to  acquiesce  in  God's  word,  though  he  may  conceal  his 
hand  .:  though  he  may  afford  no  proof  of  his  power,  yet  the 


CHAP.  II.  2,  3.     COMMENTARIES  ON  HABAKKUK.        *     69 

Prophet  commands  this  honour  to  be   given   to   his  word. 
The  vision,  then,  will  speak  at  the  end. 

He  now  expresses  more  clearly  what  he  had  before  said 
of  the  preordained  time  ;  and  thus  he  meets  the  objections 
which  Satan  is  wont  to  suggest  to  us  :  "  How  long  will  that 
time  be  delayed  ?  Thou  indeed  namest  it  as  the  preordained 
time  ;  but  when  will  that  day  come  V  "  The  Lord,"  he  says, 
"  will  speak  at  the  end  ;"  that  is,  "  Though  the  Lord  pro- 
tracts time,  and  though  day  after  day  we  seem  to  live  on 
vain  promises,  yet  let  God  speak,  that  is,  let  him  have  this 
honour  from  you,  and  be  ye  persuaded  that  he  is  true,  that 
he  cannot  disappoint  you ;  and  in  the  meantime  wait  for 
his  power ;  wait,  so  that  ye  may  yet  remain  quiet,  resting 
on  his  word,  and  let  all  your  thoughts  be  confined  Avithin  this 
stronghold — that  it  is  enough  that  God  has  spoken.  The 
rest  we  shall  defer  until  to-morrow. 


PRAYER. 

Grant,  Almighty  God,  that  as  thou  seest  us  labouring  under  so 
much  weakness,  yea,  with  our  minds  so  blinded  that  our  faith 
falters  at  the  smallest  perplexities,  and  almost  fails  altogether, — 
O  grant  that  by  the  power  of  thy  Spirit  we  may  be  raised  up 
above  tliis  world,  and  learn  more  and  more  to  renounce  our  own 
counsels,  and  so  to  come  to  thee,  that  we  may  stand  fixed  in  our 
watch-tower,  ever  hoping,  through  thy  power,  for  Avhatever  thou 
hast  promised  to  us,  though  thou  shouldst  not  immediately  make 
it  manifest  to  us  that  thou  hast  faithfiilly  spoken ;  and  may  we 
thus  give  full  proof  of  our  faith  and  patience,  and  proceed  in  the 
course  of  om-  warfare,  until  at  length  we  ascend,  above  all  watch- 
towers,  into  that  blessed  rest,  where  we  shall  no  more  watch  with 
an  attentive  mind,  but  see,  face  to  face,  in  tliine  image,  whatever 
can  be  wished,  and  whatever  is  needful  for  oiir  perfect  happiness, 
through  Christ  our  Lord.     Amen. 


The  Prophet  taught  us  yesterday,  that  we  ought  to  allow 
God  his  right  of  speaking  to  us,  and  of  sustaining  us  by  his 


70  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

own  word,  until  tlie  ripe  time  shall  come,  when  he  sliall 
really  fulfil  Avhat  he  has  promised.  Then  an  exhortation 
follows,  added  at  the  close  of  the  verse — that  we  are  to 
exercise  patience ;  and  the  Apostle  also,  referring  to  this 
passage  in  Heb.  x.  88,  makes  a  similar  application.  He 
indeed  quotes  what  we  sliall  find  in  the  next  verse,  '  The 
just  by  his  faith  shall  live  ;'  hut  he  had  in  view  the  whole 
context;  and  at  the  same  time  he"  reminds  us  of  the  Pro- 
phet's object  here  in  exalting  the  authority  of  God's  word. 
The  exhortation,  then,  is  briefly  this — that  though  God  may 
keep  us  in  suspense,  we  yet  ought  not  to  cast  away  hope, 
for  he  knows  when  it  is  expedient  for  us  that  he  should 
stretch  forth  his  hand.  And  as  there  are  two  clauses,  as  I 
said  yesterday,  which  seem  at  first  sight  to  be  inconsistent 
the  one  with  the  other,  the  Prophet  very  fitly  joins  them 
together,  and  considers  them  to  be  in  perfect  harmony ;  for 
though  God  may  appear  to  delay,  yet  he  is  not  slower  than 
what  is  necessary  and  expedient.  Let  us  then  be  fully  per- 
sviaded  that  there  is  in  God  prudence  and  wisdom  enough 
to  assist  us  as  soon  as  it  may  be  needful.  The  Proi^het  now 
reminds  us  that  it  is  no  wonder  if  God  seems  to  us  to  delay, 
for  we  are  too  hasty  in  our  desires.  Let  therefore  this 
fervour  be  restrained,  so  that  we  may  subject  our  feelings  to 
the  providence  and  purpose  of  God.     Let  us  now  proceed — 

4.  Behold,  his  soul  which  is  lifted  4.  Ecce  exaltatio,  (vel,  qui  se  miinit, 
up  is  not  upright  in  him  :  but  the  itt  alii  vertunt,)  non  recta  est  anima  ejus 
just  shall  live  by  his  faith.  in  ipso :  Justus  autera  in  fide  sua  vivet. 

This  verse  stands  connected  with  the  last,  for  the  Prophet 
means  to  show  that  nothing  is  better  than  to  rely  on  God's 
word,  how  much  soever  may  various  temptations  assault  our 
souls.  We  hence  see  that  nothing  new  is  said  here,  but 
that  the  former  doctrine  is  confirmed — that  our  salvation  is 
rendered  safe  and  certain  through  God's  promise  alone,  and 
that  therefore  we  ought  not  to  seek  any  other  haven,  where 
we  might  securely  sustain  all  the  onsets  of  Satan  and  of  the 
world.  But  he  sets  the  two  clauses  the  one  opposed  to  the 
other :  every  man  who  would  fortify  himself  would  ever  be 
subject  to  various  changes,  and  never  attain  a  quiet  mind ; 


CHAP.  II.  4.      COMMENTARIE.S  ON  HABAKKUK.  71 

then  comes  the  other  clause — that  man  cannot  othei*wise 
obtain  rest  than  by  faith. 

But  the  former  part  is  variously  explained.  Some  inter- 
preters think  the  word  nbSy>  ophle,  to  be  a  noun,  and  render 
it  elevation,  which  is  not  unsuitable  ;  and  indeed  I  hesitate 
not  to  regard  this  as  its  real  meaning,  for  the  Hebrews  call 
a  citadel  ^S'ly,  oujihel,  rightly  deriving  it  from  7^^,  ophel,  to 
ascend.  What  some  others  maintain,  that  it  signifies  to 
strengthen,  is  not  well  founded.  Some  again  give  this  ex- 
planation— that  the  unbelieving  seek  a  stronghold  for  them- 
selves, that  they  may  fortify  themselves  ;  and  this  makes 
but  little  difference  as  to  the  thing  itself.  But  interpreters 
vary,  and  differ  as  to  the  meaning  of  the  sentence  ;  for  some 
substitute  the  predicate  for  the  subject,  and  the  subject  for 
the  predicate,  and  elicit  this  meaning  from  the  Prophet's 
words — ''Every  one  whose  mind  is  not  at  ease  seeks  a  for- 
tress, where  he  may  safely  rest  and  strengthen  himself;'" 
and  others  give  this  view — "  He  who  is  proud,  or  who  thinks 
himself  well  fortified,  shall  ever  be  of  an  unquiet  mind." 
And  this  latter  meaning  is  what  I  approve,  only  that  I  re- 
tain the  import  of  the  word  nSsy?  ophle,  as  though  it  was 
said — "  where  there  is  an  elation  of  mind  there  is  no  tran- 
quillity." 

Let  us  see  first  what  their  view  is  who  give  the  other  ex- 
planation. They  say  that  the  unbelieving,  being  obstinate 
and  pen^erted  in  their  minds,  ever  seek  where  they  may 
be  in  safety,  for  they  are  full  of  suspicions,  and  having  no 
regard  to  God  they  resort  to  the  world  for  those  remedies, 
by  which  they  may  escape  evils  and  dangers.  This  is  their 
view.  But  the  Prophet,  as  I  have  already  said,  does  here, 
on  the  contraiy,  denounce  punishment  on  the  unbelieving, 
as  though  he  had  said — "  This  reward,  which  they  have  de- 
served, shall  be  repaid  to  them — that  they  shall  always  tor- 
ment themselves."  The  contrast  will  thus  be  more  obvious  ; 
and  when  we  say  that  God  punishes  the  unbelieving,  when 
he  suffers  them  to  be  driven  here  and  there,  and  also  har- 
asses their  minds  with  various  tormenting  thoughts,  a  more 
fruitful  doctrine  is  elicited.  Wlien  therefore  the  Prophet 
says  that  there  is  no  calmness  of  mind  possessed  by  those 


72  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

wlio  deem  themselves  well  fortified,  lie  intimates  that  they 
are  their  own  executioners,  for  they  seek  for  themselves 
many  troubles,  many  sorrows,  many  anxieties,  and  contrive 
and  mingle  together  many  designs  and  purposes  ;  now^  they 
think  of  one  thing,  then  they  turn  to  another ;  for  the  He- 
brews say  that  the  soul  is  made  right  when  we  acquiesce  in 
a  thing  and  continue  in  a  tranquil  state  of  mind  ;  but  when 
confused  thoughts  distract  us,  then  they  say  that  our  soul  is 
not  right  in  us.  We  now  perceive  the  real  meaning  of  the 
Prophet. 

Behold,  he  says :  by  this  demonstrative  particle  he  inti- 
mates that  what  he  teaches  us  may  be  clearly  seen  if  we 
attend  to  daily  events.  The  meaning  then  is,  that  a  proof 
of  this  fact  exists  evidently  in  the  common  life  of  men — • 
that  he  who  fortifies  himself,  and  is  also  elated  with  self- 
confidence,  never  finds  a  tranquil  haven,  for  some  new  sus- 
jjicion  or  fear  ever  disturbs  his  mind.  Hence  it  comes  that  the 
soul  entangles  itself  in  various  cares  and  anxieties.  This  is 
the  reward,  as  I  have  said,  which  is  allotted  by  God's  just 
judgment  to  the  unbelieving ;  for  God,  as  he  testifies  by 
Isaiah,  oflfers  to  us  rest ;  and  they  who  reject  this  invaluable 
benefit,  freely  ofiered  to  them  by  God,  deserve  that  they 
should  not  only  be  tormented  in  one  way,  but  be  also  har- 
assed by  endless  agitations,  and  that  they  should  also  vex 
and  torment  themselves.  It  is  indeed  true  that  he  Avho  is 
fortified  may  also  acquiesce  in  God's  word  ;  but  the  word 
n7Sy,  ojMe,  refers  to  the  state  of  the  mind.  Whosoever,  then, 
swells  with  vain  confidence,  when  he  finds  that  he  has  many 
auxiliaries  according  to  the  flesh,  shall  ever  be  agitated,  and 
will  at  length  find  tliat  there  is  nowhere  rest,  except  the 
mind  recumbs  on  God's  grace  alone.  We  now  understand 
the  import  of  this  clause.^ 

'  Most  authors  agree  in  the  main  with  Calvin  in  his  exposition  of  this 
clause.  The  whole  verse  is  quoted  by  Paul  in  Heb.  x.  38,  nearly  verbatim 
from  the  Septuagint ;  only  he  inverts  the  clauses,  and  leaves  out  the  pro- 
noun "my,"  connected  with  "faith."  But  this  clause,  as  quoted  by  him, 
is  materially  different  from  the  Hebrew  text  as  it  now  exists,  though  the 
chief  difference  relates  to  the  word  TbtiV,  rendered  elation,  or  pride,  by 
Calvin  and  many  others.  Two  MSS.  give  another  reading;  one  has 
ilDPiy,  and  the  other,  nQ?^,  which  means  to  swoon,  or  to  faint,  or  to  fail. 


CHAP.  II.  4.  COMMENTARIES  ON  IIABAKKUK.  73 

It  follows,  but  the  just  shall  live  hy  his  faith.  The  Pro- 
phet, I  have  no  doubt,  does  here  place  faith  in  opposition  to 
all  those  defences  by  which  men  so  blind  themselves  as  to 
neglect  God,  and  to  seek  no  aid  from  him.  As  men  there- 
fore rely  on  what  the  earth  affords,  depending-  on  their  falla- 
cious supports,  the  Prophet  here  ascribes  life  to  faith.  But 
faith,  as  it  is  well  known,  and  as  we  shall  presently  show 
more  at  large,  depends  on  God  alone.  That  we  may  then 
live  by  faith,  the  Prophet  intimates  that  we  must  willingly 
give  up  all  those  defences  which  are  wont  to  disappoint  us. 

This  reading  would  essentially  harmonize  the  passage,  and  the  context 
evidently  favours  it,  as  well  as  the  antithesis  in  the  verse  itself.  As  to 
the  rest  of  the  clause  the  meaning  is  same  with  the  Septuagint  version,  as 
cited  by  Paul,  though  tlie  words  are  difierent ;  and  there  are  other  ex- 
amples in  which  the  apostle  did  not  alter  that  version,  though  varying  in 
words,  when  the  sense  was  preserved.  To  say  that  man's  soul  is  not  right 
in  him  amounts  to  the  same  thing  as  to  say  that  God  is  not  pleased  with 
him.  There  is  indeed  one  MS.  which  has  '•tJ'SJ,  "  my  soul,"  and  not  "  his 
soul ;"  and  then  tT\V^  is  often  rendered  a^ £<rx£;v,  to  please,  by  the  Septua- 
gint. See  Num.  xxiii.  27  ;  2  Chr.  xxx.  4,  There  would  in  this  case  be 
a  complete  identity  of  words  as  well  as  of  meaning. 

What  especially  countenances  these  readings  is,  that  the  alteration  would 
agree  better  with  the  preceding  verse.  There  is  an  exhortation  to  wait 
for  the  vision,  i.  e.  its  fulfilment.  To  refer  to  pride  in  this  connexion  seems 
not  suitable ;  but  to  mention  fainting  or  failing  through  unbehef  is  quite 
appropriate ;  and  then  as  a  contrast  to  this  state  of  mind,  the  latter  clause 
is  added.  Adopting  the  main  alteration,  T\a7V  instead  of  Twt^V,  (only  a 
transposition  of  two  letters,)  I  would  render  the  verse  thus — 

Behold  the  fainting !  not  right  is  his  soul  within  him ; 
But  the  righteous,  by  his  faith  shall  he  live. 

The  word  for  "  fainting  "  is  in  the  feminine  gender,  either  on  account  of 
the  word  "  soul "  in  what  follows,  or  CJ'''X  is  understood,  the  "  man  of  faint- 
ing," instances  of  which  are  adduced  by  Henderson  on  this  verse,  though 
he  retains  the  word  of  the  present  text ;  as  nPSD  ""JS,  "  I  am  prayer,"  in- 
stead of"  I  am  a  man  of  prayer." — Ps.  cix.  4  ;  see  Jer.  1.  31,  32 ;  Dan.  ix.  23. 

Now  not  only  the  antithesis  is  here  complete,  but  tlie  order  also  in  wliich 
it  occurs  corresponds  with  what  is  often  the  style  of  the  Prophets ;  the 
first  part  of  the  first  clause  corresponds  with  the  last  part  of  the  second, 
and  the  last  of  the  former  with  the  first  of  the  latter  ;  and  not  according 
to  Dr.  Henderson,  who  represents  the  clauses  as  regularly  antithetic.  See 
a  similar  instance  in  ch.  i.  13,  and  also  in  the  first  verse  of  this  chapter. 
The  man  who  faints,  and  he  ^^  ho  lives  by  faith,  form  the  contrast ;  and  the 
addition  "  by  faith"  in  the  latter  clause  implies  the  fainting  to  be  through 
■want  of  faith,  or  through  unbelief.  Then  the  soul  that  is  not  right  stands 
in  contrast  with  the  righteous,  or  the  just  in  the  second  line.  Thus  every 
thing  in  the  verse  itself,  and  in  its  connexion  with  what  precedes  it,  is  in 
favour  of  what  has  been  proposed.  And  Grotius  and  Newcome  seemed 
disposed  to  adopt  this  reading. — Ed. 


74  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

He  then  who  finds  that  he  is  deprived  of  all  protection,  will 
live  by  his  faith,  provided  he  seeks  in  God  alone  what  he 
wants,  and  leaving  the  world,  fixes  his  mind  on  heaven. 

As  ni1Di*{,  amunat,  is  in  Hebrew  truth,  so  some  regard  it  as 
meaning  integrity ;  as  though  the  Prophet  had  said,  that 
the  just  man  has  more  safety  in  his  faithfulness  and  pure 
conscience,  than  there  is  to  the  children  of  this  world  in  all 
those  munitions  in  which  they  glory.  But  in  this  case  they 
frigidly  extenuate  the  Prophet's  declaration  ;  for  they  un- 
derstand not  what  that  righteousness  of  faith  is  from  which 
our  salvation  proceeds.  It  is  indeed  certain  that  the  Pro- 
phet understands  by  the  word  nJ1Di»{,  amunsit,  that  faith 
which  strips  us  of  all  arrogance,  and  leads  us  naked  and 
needy  to  God,  that  we  may  seek  salvation  from  him  alone, 
which  would  otherwise  be  far  removed  from  us. 

Now  many  confine  the  first  part  to  Nebuchadnezzar,  but 
this  is  not  suitable.  The  Prophet  indeed  speaks  to  the  end 
of  the  chapter  of  Babylon  and  its  ruin  ;  but  here  he  makes 
a  distinction  between  the  children  of  God,  who  cast  all  their 
cares  on  him,  and  the  unbelieving,  who  cannot  go  forth  be- 
yond the  world,  where  they  seek  to  be  made  secure,  and 
gather  hence  their  defences  in  which  they  confide.  And 
this  is  especially  worthy  of  being  observed,  for  it  helps  us 
much  to  understand  the  meaning  of  the  Prophet ;  if  this 
part — "  Behold  the  proud,  his  soul  is  not  right  in  him,"  be 
api^lied  to  Nebuchadnezzar,  the  other  part  will  lose  much  of 
its  import ;  but  if  we  consider  that  the  Prophet,  as  it  were, 
in  these  two  tablets,  shows  what  it  is  to  glory  in  our  own 
powers  or  in  earthly  aids,  then  what  it  is  to  repose  on  God 
alone  will  appear  much  more  clear,  and  this  truth  will  with 
more  force  penetrate  into  our  minds  ;  for  we  know  how  much 
such  comparisons  illustrate  a  subject  which  would  be  other- 
wise obscure  or  less  evident.  For  if  the  Prophet  had  only 
declared  that  our  faith  is  the  cause  of  life  and  salvation,  it 
might  indeed  be  understood ;  but  as  we  are  disposed  to  en- 
tertain worldly  hopes,  the  former  truth  would  not  have  been 
sufficient  to  correct  this  evil,  and  to  free  our  minds  from  all 
vain  confidence.  But  when  he  affirms  that  all  the  unbeliev- 
ing are  deceived,  while  they  fortify  or  elate  themselves,  be- 


CHAP.  II.  4.      COMMENTARIES  ON  HABAKKUK.  75 

cause  God  will  ever  confound  tliem,  and  that  though  no  one 
disturbs  them  outwardly,  they  will  yet  be  their  own  tormen- 
tors, as  they  have  nothing  that  is  right,  nothing  that  is 
certain ;  when  therefore  all  this  is  said  to  us,  it  is  as  though 
God  drew  us  forcibly  to  himself,  while  seeing  us  deluded 
by  the  allurements  of  Satan,  and  seeing  us  too  inclined  to 
be  taken  with  deceptions,  Avhich  would  at  length  lead  us  to 
destruction. 

"We  now,  then,  perceive  why  Habakkuk  has  put  these  two 
things  in  opposition  the  one  to  the  other — that  the  defences 
of  this  world  are  not  only  evanescent,  but  also  bring  always 
with  them  many  tormenting  fears — and  then,  that  the  just 
lives  by  his  faith.  And  hence  also  is  found  a  confirmation 
of  what  I  have  already  touched  uj)on,  that  faith  is  not  to  be 
taken  here  for  man's  integrity,  but  for  that  faith  which  sets 
man  before  God  emptied  of  all  good  things,  so  that  he  seeks 
what  he  needs  from  his  gratuitous  goodness :  for  all  the 
unbelieving  try  to  fortify  themselves  ;  and  thus  they 
strengthen  themselves,  thinking  that  anything  in  which 
they  trust  is  sufficient  for  them.  But  what  does  the  just  do  ? 
He  brings  nothing  before  God  except  faith :  then  he  brings 
nothing  of  his  own,  because  faith  borrows,  as  it  were,  through 
favour,  what  is  not  in  man's  possession.  He,  then,  who  lives 
by  faith,  has  no  life  in  himself;  but  because  he  wants  it,  he 
flies  for  it  to  God  alone.  The  Prophet  also  puts  the  verb  in 
the  future  tense,  in  order  to  show  the  perpetuity  of  this 
life :  for  the  unbelieving  glory  in  a  shadowy  life ;  but  the 
Lord  will  at  last  discover  their  folly,  and  they  themselves 
shall  really  know  that  they  have  been  deceived.  But  as 
God  never  disappoints  the  hope  of  his  people,  the  Prophet 
promises  here  a  perpetual  life  to  the  faithful. 

Let  us  now  come  to  Paul,  who  has  applied  the  Prophet's 
testimony  for  the  purpose  of  teaching  us  that  salvation  is 
not  by  works,  but  by  the  mercy  of  God  alone,  and  therefore 
by  faith.  Paul  seems  to  have  misapplied  the  Prophet's  words, 
and  to  have  used  them  beyond  what  they  import ;  for  the 
Prophet  speaks  here  of  the  state  of  the  present  life,  and  he 
has  not  previously  spoken  of  the  celestial  life,  but  exhorted, 
as  we  have  seen,  the  faithful  to  patience,  and  at  the  same 


76  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

time  testified  that  God  would  be  their  deliverer  ;  and  now 
he  adds,  the  just  shall  live  by  faith,  though  he  may  be  desti- 
tute of  all  help,  and  though  he  may  be  exposed  to  all  the 
assaults  of  fortune,  and  of  the  wicked,  and  of  the  devil. 
What  has  this  to  do,  some  one  may  say,  with  the  eternal 
salvation  of  the  soul  ?  It  seems,  then,  that  Paul  has  with 
too  much  refinement  introduced  this  testimony  into  his  dis- 
cussion respecting  gratuitous  justification  by  faith.  But  this 
principle  ought  ever  to  be  remembered — that  whatever 
benefits  the  Lord  confers  on  the  faithful  in  this  life,  are 
intended  to  confirm  them  in  the  hoj)e  of  the  eternal  inheri- 
tance ;  for  however  liberally  God  may  deal  with  us,  our  con- 
dition would  yet  be  indeed  miserable,  were  our  hoi^e  confined 
to  this  earthly  life.  As  God  then  would  raise  up  our  minds 
to  the  hopes  of  eternal  salvation  whenever  he  aids  us  in  this 
world,  and  declares  himself  to  be  our  Father ;  hence,  when 
the  Prophet  says  that  the  faithful  shall  live,  he  certainly 
does  not  confine  this  life  to  so  narrow  limits,  that  God  will 
only  defend  us  for  a  day  or  two,  or  for  a  few  years  ;  but  he 
proceeds  much  farther,  and  says,  that  we  shall  be  made 
really  and  truly  happy ;  for  though  this  whole  world  may 
perish  or  be  exposed  to  various  changes,  yet  the  faithful 
shall  continue  in  permanent  and  real  safety.  Hence,  when 
Habakkuk  promises  life  in  future  to  the  faithful,  he  no 
doubt  overleaps  the  boundaries  of  this  world,  and  sets  before 
the  faithful  a  better  life  than  that  which  they  have  here, 
which  is  accompanied  with  many  sorrows,  and  proves  itself 
by  its  shortness  to  be  unworthy  of  being  much  desired. 

We  now  perceive  that  Paul  wisely  and  suitably  accommo- 
dates to  his  subject  the  Prophet's  words — that  the  just  lives 
by  faith ;  for  there  is  no  salvation  for  the  soul  except 
through  God's  mercy. 

Quoting  this  place  in  Rom.  i.  17,  he  says  that  the  right- 
eousness of  God  is  in  the  Gospel  revealed  from  faith  to  faith, 
and  then  adds,  "As  it  is  written.  The  just  shall  live  by 
faith."  Paul  very  rightly  connects  these  things  together — 
that  righteousness  is  made  known  in  the  Gospel — and  that 
it  comes  to  us  by  faith  only  ;  for  he  there  contends  that 
men  cannot  obtain  righteousness  by  the  law,  or  by  the  works 


CHAP.  II.  4.  COMMENTARIES  ON  HABAKIcUK.  77 

of  the  law  ;  it  follows  that  it  is  revealed  in  the  Gospel  alone: 
how  does  he  prove  this  ?  By  the  testimony  of  the  Prophet 
Habakkuk — "  If  by  faith  the  just  lives,  then  he  is  just  by 
faith ;  if  he  is  just  by  faith,  then  he  is  not  so  by  the  works 
of  the  law."  And  Paul  assumes  this  principle,  to  which  I 
have  before  referred — that  men  are  emptied  of  all  works, 
when  they  produce  their  faith  before  God :  for  as  long  as 
man  possesses  anything  of  his  own,  he  does  not  please  God 
by  faith  alone,  but  also  by  his  own  worthiness. 

If  then  faith  alone  obtains  grace,  the  law  must  necessarily 
be  relinquished,  as  the  apostle  also  explains  more  clearly  in 
the  third  chapter  of  the  Epistle  to  the  Galatians :  '  That 
righteousness,'  he  says,  '  is  not  by  the  works  of  the  law,  is 
evident  ;  for  it  is  written.  The  just  shall  live  by  faith,  and 
the  law  is  not  of  faith.'  Paul  assumes  that  these,  even 
faith  and  law,  are  contrary,  the  one  to  the  other  ;  contrary 
as  to  the  work  of  justifying.  The  law  indeed  agrees  with 
the  gospel ;  nay,  it  contains  in  itself  the  gospel.  And  Paul 
has  solved  this  question  in  the  first  chapter  of  the  Epistle  to 
the  Romans,  by  saying,  that  the  law  cannot  assist  us  to 
attain  righteousness,  but  that  it  is  offered  to  us  in  the  gospel, 
and  that  it  receives  a  testimony  from  the  law  and  the  Pro- 
phets. Though  then  there  is  a  complete  concord  between 
the  law  and  the  gospel,  as  God,  who  is  not  inconsistent  with 
himself,  is  the  author  of  both  ;  yet  as  to  justification, 
the  law  accords  not  with  the  gospel,  any  more  than  light 
with  darkness  :  for  the  law  jDromises  life  to  those  who 
serve  God  ;  and  the  promise  is  conditional,  deiDendent  on 
the  merits  of  works.  The  gospel  also  does  indeed  promise 
righteousness  under  condition  ;  but  it  has  no  respect  to  the 
merits  of  works.  Wliat  then?  It  is  only  this,  that  they  who 
are  condemned  and  lost  are  to  embrace  the  favour  offered  to 
them  in  Christ. 

We  now  then  see  how,  by  the  testimony  of  ovir  Prophet, 
Paul  rightly  confirms  his  own  doctrine,  that  eternal  salva- 
tion is  to  be  attained  by  faith  only  ;  for  Ave  are  destitute  of 
all  merits  by  works,  and  are  constrained  to  stand  naked  and 
needy  before  God  ;  and  then  the  Lord  justifies  us  freely. 

But  that  this  may  be  more  evident,  let  us  first  consider 


78  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

why  men  must  come  altogether  naked  before  God  ;  for  were 
there  any  worthiness  in  them,  the  Lord  would  by  no  means 
deprive  them  of  such  an  honour.  Why  then  does  the  Lord  jus- 
tify us  freely,  except  that  he  may  thereby  appear  just?  He  has 
indeed  no  need  of  this  glory,  as  though  he  could  not  himself 
be  glorified  except  by  doing  wrong  to  men.  But  we  obtain 
righteousness  by  faith  alone  for  this  reason,  because  God 
finds  nothing  in  us  which  he  can  approve,  or  what  may  avail 
to  obtain  righteousness.  Since  it  is  so,  we  then  gee  that  to 
be  true  which  the  Holy  Spirit  everywhere  declares  respect- 
ing the  character  of  men.  Men  indeed  glory  in  a  foolish 
conceit  as  to  their  own  righteousness :  but  all  philosophic 
virtues,  as  they  call  them,  which  men  think  they  possess 
through  free-will,  are  mere  fumes ;  nay,  they  are  the  delu- 
sions of  the  devil,  by  which  he  bewitches  the  minds  of  men, 
so  that  they  come  not  to  God,  but,  on  the  contrary,  precipi- 
tate themselves  into  the  lowest  deep,  wliere  they  seek  to 
exalt  tliemselves  beyond  measure.  However  this  may  be, 
let  us  be  fully  convinced,  that  in  man  there  is  not  even  a 
particle  either  of  rectitude  or  of  righteousness  ;  and  that 
whatever  men  may  try  to  do  of  themselves,  is  an  abomina- 
tion before  God.      This  is  one  thing. 

Now  after  God  has  stretched  forth  his  hand  to  his  elect, 
it  is  still  necessary  that  they  should  confess  their  own  want 
and  nakedness,  as  to  justification  ;  for  though  they  have 
been  regenerated  by  the  Spirit  of  God,  yet  in  many  things 
they  are  deficient,  and  thus  in  innumerable  ways  they  be- 
come exposed  to  eternal  death  in  the  sight  of  God ;  so  that 
they  have  in  themselves  no  righteousness.  The  Papists  differ 
from  us  in  the  first  place,  imagining  as  they  do,  that  there 
are  certain  preparations  necessary  ;  for  that  false  notion 
about  free-will  cannot  be  eradicated  from  their  hearts.  As 
then  they  will  have  man  to  be  endued  with  free-will,  they 
always  connect  with  it  some  power,  as  though  they  could 
obtain  grace  by  their  own  doings.  They  indeed  confess  that 
man  of  himself  can  do  nothing,  except  by  the  helping  grace 
of  God;  but  in  the  meantime  they  blend,  as  I  have  said, 
their  own  fictitious  preparations.  Others  confess,  that  until 
God  anticipates  us  by  his  grace,  there  is  no  power  whatever 


CHAP.  II.  4.  COMMENTARIES  UN   HABAKKUK.  79 

ill  free-will ;  but  afterwards  they  suppose  that  free-will  con- 
curs with  God's  grace,  as  it  would  be  b}^  itself  inefficient, 
except  received  by  our  consent.  Thus  they  always  reserve 
for  men  some  worthiness  ;  but  a  greater  difference  exists  as 
to  the  second  subject :  for  after  we  have  been  regenerated 
through  God's  grace,  the  Papists  imagine  that  we  are  justified 
by  the  merits  of  works.  They  confess,  that  until  God  anti- 
cipates us  by  his  grace,  we  are  condemned  and  cannot  attain 
salvation  except  through  the  assisting  grace  of  God  ;  but  as 
soon  as  God  works  in  us,  we  are  then,  they  say,  able  to  attain 
righteousness  by  our  own  works. 

But  we  object  and  say,  that  the  faithful,  after  having  been 
regenerated  by  the  Spirit  of  God,  do  not  fulfil  the  law :  they 
allow  this  to  be  true,  but  say  that  they  might  if  they  would, 
for  that  God  has  commanded  nothing  which  is  above  what 
men  are  capable  of  doing.    And  this  also  is  a  most  pernicious 
error.     They  are  at  the  same  time  forced  to   confess,  that 
experience  itself  teaches  us  that  no  man  is  wholly  free  from 
sin  :  then  some   guilt  always  remains.      But  they  say,  that 
if  we  kept  half  the  law,  we  could  obtain  righteousness  by 
that  half    Hence,  if  one  by  adultery  offended  God  and  thus 
becomes  exposed  to  eternal  death,  and  yet  abstains  from 
theft,  he  is  just,  they  say,  because  he  is  no  thief      He  is  an 
adulterer,  it  is  true  ;  but  he  is  yet  just  in  part,  because  he 
keeps  a  part  of  the  law  ;  and  they  call  this  partial  righteous- 
ness.    But  God  has  not  promised  salvation  to  men,  except 
they  fully  and  really  fulfil  whatever  he  has  commanded  in 
his  law.      For  it  is  not  said,  "  He  that  fulfils  a  part  of  the 
law  shall  live  ;"  but  he  who  shall  do  these  things  shall  live 
in  them.     Moses  does  not  point  out  two  or  three  command- 
ments, but  includes  the  whole  law  (Lev.  xviii.  5.)     There  is 
also  a  declaration  made  by  James,   '  He  who  has  forbidden 
to  commit  adultery,  has  also  forbidden  to  steal :   whosoever 
then  transgresses  the  laAV  in  one  particular,  is  a  transgressor 
of  the  whc^le  law'  (James  ii.  8,  11) :    he  is  then  excluded 
from  any  hope  of  righteousness.     We  hence  see  that  the 
Papists  are  most  grossly  mistaken,  who  imagine,  that  men, 
when  they  keep  the  law  only  in  part,  are  just. 

Were  there  indeed  any  one  found  who  strictly  kept  God's 


80  THE  TWELVE  MINOR  PROPHETS.  LECT.  CX. 

law,  he  could  not  be  counted  just,  except  by  virtue  of  a 
promise.  And  here  also  the  Papists  stumble,  and  are  at 
the  same  time  inconsistent  with  themselves ;  for  they  con- 
fess that  merits  do  not  obtain  righteousness  for  men  by 
their  own  intrinsic  worth,  but  only  by  the  covenant  of  the 
law.  But  as  soon  as  they  have  said  this,  they  immediately 
forget  themselves,  and  say  what  is  contrary,  like  men  car- 
ried away  by  passion.  Were  then  the  Papists  to  join  to- 
gether these  two  things — that  there  is  no  righteousness 
except  by  covenant,  and  that  there  is  a  partial  righteousness 
— they  would  see  that  they  are  inconsistent :  for  where  is 
this  partial  righteousness  ?  If  we  are  not  righteous  except 
according  to  the  covenant  of  the  law,  then  we  are  not 
righteous  except  through  a  full  and  perfect  observance  of 
the  law.      This  is  certain. 

They  go  astray  still  more  grievously  as  to  the  remission  of 
sins  ;  for  as  it  is  well  known,  they  obtrude  their  own  satis- 
factions, and  thus  seek  to  expiate  the  sins  of  men  by  their 
own  merits,  as  though  the  sacrifice  of  Christ  was  not  suffi- 
cient for  that  purpose.  Hence  it  is  that  they  will  not  allow 
that  we  are  gratuitously  justified  by  faith  ;  for  they  cannot 
be  brought  to  acknowledge  a  free  remission  of  sins ;  and 
except  the  remission  of  sins  be  gratuitous,  we  must  confess 
that  righteousness  is  not  by  faith  alone,  but  also  by  merits. 
But  the  whole  Scripture  proves  that  expiation  is  nowhere 
else  to  be  sought,  except  through  the  sacrifice  of  Christ 
alone.  This  error,  then,  of  the  Papists  is  extremely  gross 
and  false.  They  further  err  in  pleading  for  the  merits  of 
works  ;  for  they  boast  of  their  own  inventions,  the  works  of 
supererogation,  or  as  they  call  them,  satisfactions.  And 
these  meritorious  works,  under  the  Papacy,  are  gross  errors 
and  worthless  superstitions,  and  yet  they  toil  in  them  and 
macerate  themselves,  nay,  they  almost  wear  out  themselves. 
If  they  mutter  many  short  prayers,  if  they  run  to  altars  and 
to  various  churches,  if  they  buy  masses,  in  a  word,  if  they 
accumulate  all  these  fictitious  acts  of  Avorship,  they  think 
that  they  merit  righteousness  before  God.  Thus  they  forget 
their  own  saying,  that  righteousness  is  by  covenant ;  for  if 
it  be  by  covenant,  it  is  certain  that  God  does  not  promise 


CHAP.  II.  4.  COMMENTARIES  ON  HABAKKUK.  81 

it  to  fictitious  works,  which  men  of  themselves  invent  and 
contrive.  It  then  follows,  that  what  men  bring*  to  God, 
devised  by  themselves,  cannot  do  anything  towards  the  at- 
tainment of  righteousness. 

There  is  also  another  error  which  must  be  noticed,  for  in 
good  works  they  perceive  not  those  blemishes  which  justly 
displease  God,  so  that  our  works  might  be  deservedly  con- 
demned were  they  strictly  examined  and  tried.  The  Papists 
rightly  say,  that  we  are  not  justified  by  the  intrinsic  worthi- 
ness of  woi'ks,  but  afterwards  they  do  not  consider  how  im- 
perfect our  works  are,  for  no  work  proceeds  from  mortal  man 
which  can  fully  answer  to  what  God's  covenant  requires. 
How  so  ?  For  no  work  proceeds  from  the  perfect  love  of  God, 
and  where  the  perfect  love  of  God  does  not  exist,  there  is 
corruption  there.  It  hence  follows,  that  all  our  works  are 
polluted  before  God  ;  for  the}^  flow  not  exce^jt  from  the  im- 
pure fountain  of  the  heart.  Were  any  to  object  and  say, 
that  the  hearts  of  men  are  cleansed  by  the  regeneration  of 
the  Spirit,  we  allow  this  ;  but  at  the  same  time  much  filth 
always  remains  in  our  hearts,  and  it  ought  to  be  sufficient 
for  us  to  know  that  nothing  is  pure  and  genuine  before  God 
except  where  the  perfect  love  of  him  exists. 

As,  then,  the  Papists  are  blind  to  all  these  things,  it  is 
no  wonder  that  they  with  so  much  hostility  contend  with 
us  about  righteousness,  and  can  by  no  means  allow  that  the 
righteousness  of  faith  is  gratuitous,  for  from  the  beginning 
this  figment  about  free-will  has  been  resorted  to — "  if  men 
of  themselves  come  to  God,  then  they  are  not  freely  justi- 
fied." They,  then,  as  I  have  said,  imagine  a  partial  right- 
eousness, they  supj)ose  the  deficiency  to  be  made  up  by 
satisfactions,  they  have  also,  as  they  say,  their  devotions, 
that  is,  their  own  contrived  modes  of  Avorship.  Thus  it 
comes,  that  they  ever  persuade  themselves  that  the  right- 
eousness of  man,  at  least  in  part,  is  made  up  by  himself  or 
by  works.  They  indeed  allow  that  we  are  justified  by  faith, 
but  when  it  is  added,  by  faith  alone,  then  they  begin  to  be 
furious  ;  but  they  consider  not  that  righteousness,  if  obtained 
by  faith,  cannot  be  by  works,  for  Paul,  as  I  have  shown 
above,  reasons  from  the  contrary,  when  he  says,  that  right- 

VOL.  IV.  F 


82  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI. 

eousness,  if  it  be  by  the  works  of  the  law,  is  not  by  faith, 
for  faith,  as  it  has  been  said,  strips  man  of  everything,  that 
he  may  seek  of  God  what  he  needs.  But  the  Papists, 
though  they  think  that  man  has  not  enough  for  himself,  do 
not  yet  acknowledge  that  he  is  so  needy  and  miserable,  that 
righteousness  must  be  sought  in  God  alone.  But  yet  suffi- 
ciently clear  is  the  doctrine  of  Paul,  and  if  Paul  had  never 
spoken,  reason  itself  is  sufficient  to  convince  us  that  men 
cannot  be  justified  by  faith  until  they  cast  away  every  con- 

/  fidence  in  their  own  works,  for  if  righteousness  be  of  faith, 
i  then  it  is  of  grace  alone,  and  if  by  grace  alone,  then  it  can- 

I  not  be  by  works.  It  is  wholly  puerile  in  the  Papists  to 
think,  that  it  is  partly  by  grace  and  partly  by  the  merits  of 
works  ;  for  as  salvation  cannot  be  divided,  so  righteousness 
cannot  be  divided,  by  which  we  attain  salvation  itself.  As, 
then,  faith  acquires  for  us  favour  before  God,  and  by  this 
favour  we  are  counted  just,  so  all  works  must  necessarily 
fall  to  the  ground,  when  righteousness  is  ascribed  to  faith. 

PRAYER. 

Grant,  Almighty  God,  that  as  the  corruption  of  our  flesh  ever  leads 
us  to  pride  and  vain  confidence,  we  may  be  illuminated  by  thy 
word,  so  as  to  understand  how  great  and  how  grievous  is  our 
poverty,  and  be  thus  taught  wholly  to  deny  ourselves,  and  so  to 
present  ourselves  naked  before  thee,  that  we  may  not  hope  for 
righteousness  or  for  salvation  from  any  other  source  than  from  thy 
mercy  alone,  nor  seek  any  rest  but  only  in  Christ ;  and  may  we 
cleave  to  thee  by  the  sacred  and  inviolable  bond  of  faith,  that  we 
may  boldly  despise  all  those  empty  boastings  by  which  the  un- 
godly exult  over  us,  and  that  we  may  also  so  cast  ourselves  down 
in  true  humility,  that  thereby  we  may  be  carried  upward  above 
all  heavens,  and  become  partakers  of  that  eternal  life  which  thine 
only-begotten  Son  has  purchased  for  us  by  his  own  blood.    Amen. 


We  yesterday  compared  this  passage  of  Habakkuk  with 
the  interpretation  of  Paul,  who  draws  this  inference,  that 
we  are  justified  by  faith  without  the  works  of  the  law,  be- 
cause the  Prophet  teaches  us  that  we  are  to  live  by  faith, 


CHAP.  II.  4.  COMMENTARIES  ON  HABAKKUK.  83 

for  the  way  of  life  and  of  righteousness  is  the  same,  inas- 
much as  life  is  not  to  be  otherwise  sought  by  us  than 
through  the  paternal  favour  of  God.  This  then  is  our  life — 
to  be  united  to  God  ;  but  this  union  with  God  cannot  be 
hoped  for  by  us  while  he  imputes  sins  to  us  ;  for  as  he  is  just 
and  cannot  deny  himself,  iniquity  must  be  ever  hated  by 
him.  Then  as  long  as  he  regards  us  as  sinners,  he  must 
necessarily  hold  us  as  hateful  to  him.  Wliere  the  hatred 
of  God  is,  there  is  death  and  ruin.  It  then  follows,  that  we 
can  have  no  hope  of  life  until  we  be  reconciled  to  God,  and 
there  is  no  other  way  by  which  God  can  restore  us  to  favour, 
but  by  regarding  and  counting  us  as  just.  It  hence  follows, 
that  Paul  reasons  correctly,  when  he  leads  us  from  life  to 
righteousness  ;  for  they  are  two  things  which  are  connected 
and  inseparable. 

Hence  the  error  of  the  Papists  comes  to  light,  who  think 
that  to  be  justified  is  nothing  else  but  to  be  renewed  in 
righteousness,  in  order  that  we  may  lead  a  pious  and  a  holy 
life.  Hence  their  righteousness  is  a  quality.  But  Paul's 
view  is  very  different,  for  he  connects  our  justification  and 
salvation  together,  inasmuch  as  God  cannot  be  propitious 
to  us  without  being  reconciled  to  us.  And  how  is  this  done  ? 
even  by  not  imputing  to  us  our  sins.  Hence  they  speak 
correctly  and  truly  express  what  the  Holy  Spirit  everywhere 
teaches  us,  who  call  it  imputative  righteousness,  for  they 
thus  show  that  it  is  not  a  quality,  but,  on  the  contrary,  a 
relative  righteousness,  and  therefore  we  said  yesterday  that 
he  who  lives  by  faith  derives  life  from  another,  and  that 
every  one  who  is  just  by  faith,  is  just  through  what  is  not 
in  himself,  even  through  the  gratuitous  mercy  of  God. 

We  now  then  see  how  suitably  Paul  joins  righteousness 
with  life,  and  adduces  the  Prophet's  testimony  to  prove  gra- 
tuitous justification,  who  affirms  that  we  are  to  live  by  faith. 
But  it  is  no  wonder  that  the  Papists  go  in  so  many  ways 
astray  in  this  instance,  for  they  even  differ  with  us  in  the 
meaning  of  the  word  faith.  Hence  it  is  that  they  so  obsti- 
nately deny  that  we  are  justified  by  faith  alone.  They 
are  forced,  as  we  have  said  yesterday,  to  admit  the  righteous- 
ness of  faith  ;  but  the  exclusive  particle  they  cannot  endure  ; 


84  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI. 

for  they  imagine  tliat  it  is  a  moulded  faith  that  justifies,  and 
this  moulded  or  formed  faith  is  piety,  or  the  fear  of  God. 
And  by  calling  faith  unformed  they  seem  to  think  that  we 
can  embrace  the  promises  of  God  without  the  fruit  of  re- 
generation, which  is  very  absurd,  as  though  faith  were  not 
the  peculiar  gift  of  the  Spirit,  and  a  pledge  of  our  adoption. 
But  these  are  principles  of  which  the  Papists  are  wholly 
ignorant ;  for  they  are  given  up  to  a  reprobate  mind,  so  that 
they  stumble  at  the  very  first  elements  of  religion. 

But  it  is  sufficient  for  us,  in  order  to  understand  this  pas- 
sage, to  know  that  we  live  by  faith  ;  for  our  life  is  a  shadow 
or  a  passing  cloud  ;  and  hence  our  only  remedy  is  to  seek 
life  from  God  alone.  And  how  does  God  communicate  this 
life  to  us  ?  even  by  gratuitous  promises  which  we  embrace 
by  faith  ;  hence  salvation  is  by  faith.  Now,  salvation  cannot 
be  ascribed  to  faith  and  to  works  too ;  for  faith  refers  the 
praise  for  life  and  salvation  to  God  alone,  and  works  show 
that  something  is  due  to  man.  Faith,  then,  as  to  justifica- 
tion, entirely  excludes  all  works,  so  that  they  come  to  no 
account  before  God ;  and  hence  I  have  said  that  salvation  is 
by  faith  ;  for  we  are  accepted  of  God  by  gratuitous  remission 
of  sins.  The  union  of  God  with  us  is  true  and  real  salvation  ; 
but  no  one  can  be  united  to  God  without  righteousness,  and 
there  is  found  in  us  no  righteousness  ;  hence  God  himself 
freely  imputes  it  to  us  ;  and  as  we  are  justified  freely,  so  our 
salvation  is  said  to  be  gratuitous. 

I  will  not  now  repeat  what  may  be  said  of  justification  by 
faith ;  for  it  is  better  to  proceed  with  the  Prophet's  subject, 
only  it  may  be  necessary  to  add  two  things  to  what  has 
been  said.  The  Prophet  testified  to  the  men  of  his  age  that 
salvation  is  by  faith ;  it  then  follows  that  they  liad  regard  to 
Clirist ;  for  without  relying  on  a  mediator  they  could  not 
have  trusted  in  God.  For  as  our  righteousness  is  said  to  be 
the  remission  of  sins,  so  a  sacrifice  must  necessarily  inter- 
vene, by  which  God  is  pacified,  so  as  not  to  impute  our  sins. 
They  had  indeed  their  sacrifices  according  to  the  law ;  but 
these  were  to  direct  their  minds  to  Christ ;  for  they  were  by 
no  means  acceptable  to  God,  except  through  that  Mediator  on 
whom  our  faith  at  this  day  is  founded.    There  is  also  another 


CHAP.  II.  5.  COMMENTARIES  ON  HABAKKUK.  85 

thing :  the  Prophet,  by  distinctly  expressing  that  the  just 
live  by  faith,  clearly  shows,  that  through  the  whole  course  of 
this  life  we  cannot  be  deemed  just  in  any  other  way  than  by 
a  gratuitous  im23utation.  He  does  not  say  that  the  children 
of  Adam,  born  in  a  state  exposed  to  eternal  death,  do  re- 
cover life  by  faith ;  but  that  the  just,  who  are  now  endued 
with  the  true  fear  of  God,  live  by  faith  ;  and  thus  refuted  is 
the  romance  about  initial  justification.  Let  us  now  then 
proceed — 

5.  Yea  also,  because  he  trans-  5.  Quanto  magis  (vel  etiam  certe)  vino 

gresseth  by  wine,  he  is  a  proud  transgrediens  vir  superbus,  et  non  l\abi- 

man,  neither  keepeth  at  home,  tabit,  qui  dilatat  quasi  sepulchrum  ani- 

who  enlargeth  his  desire  as  hell,  mam  suam,  et  est  similis  morti,  (ipse  quasi 

and  is  as  death,  and  cannot  be  mors,  ad  verbum,)  et  non  satiabitur  (non 

satisfied,  but  gathereth  unto  him  satiatur,  signijicat  acAuni  continuum,)  et 

all  nations,  and  heapeth  unto  colliget  ad  se  omnes  gentes,  et  coacerva- 

him  all  people.  bit  ad  se  omnes  populos. 

The  Prophet  has  taught  us  that  a  tranquil  state  of  mind 
cannot  be  otherwise  had  than  by  recumbing  on  the  grace  of 
God  alone  ;  and  that  they  who  elate  themselves,  and  fly  in 
the  air,  and  feed  on  the  wind,  procure  for  themselves  many 
sorrows  and  inquietudes.  But  he  now  comes  to  the  king  of 
Babylon,  and  also  to  his  kingdom  ;  for  in  my  judgment  he 
speaks  not  only  of  the  king,  but  includes  also  that  tyranni- 
cal empire  with  its  people,  and  represents  them  as  a  great 
company  of  robbers.  He  then  says  in  short,  that  though 
the  Babylonians,  like  drunken  men,  hurried  here  and  there 
without  any  control,  yet  God's  vengeance,  by  which  they 
were  to  be  brought  to  nothing,  was  nigh  at  hand.  What- 
ever therefore  the  Prophet  subjoins  to  the  end  of  the  chap- 
ter tends  to  confirm  his  doctrine,  which  we  have  already 
explained — that  the  just  shall  live  by  faith.  We  cannot 
indeed  be  fully  convinced  of  this  except  we  hold  firmly  this 
principle — that  God  cares  for  us,  and  that  the  whole  world 
is  governed  by  his  providence  ;  so  that  it  cannot  be  but  that 
he  will  at  length  check  the  wicked,  and  punish  their  sins, 
and  deliver  the  innocent  who  call  upon  him.  Unless  this 
be  our  conviction,  there  can  be  no  benefit  derived  from  our 
-faith  ;  Ave  might  indeed  be  a  hundred  times  deceived  ;  for 


86  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI, 

experience  teaches  us  that  the  hopes  of  men,  as  long  as  they 
are  fixed  on  the  earth,  are  vain  and  dehisive,  as  they  are 
only  mere  imaginations.  Except  then  God  governs  the 
world  there  is  no  salvation  to  the  faithful ;  for  God  in  that 
case  would  delude  them  with  vain  promises,  and  they  would 
flatter  themselves  with  an  empty  prospect,  or  hope  for  that 
which  is  not.  Hence  the  Prophet  shows  how  it  is  that  the 
just  shall  live  hy  faith ;  and  that  is  because  the  Lord  will 
defend  all  who  call  upon  him,  and  that  inasmuch  as  he  is 
the  just  Judge  of  all  the  world,  he  will  finally  execute  judg- 
ment on  all  the  wicked,  though  for  a  time  they  act  wantonly, 
and  think  that  they  shall  escape  punishment,  because  God 
does  not  execute  upon  them  immediate  vengeance.  We 
now  perceive  the  design  of  the  Prophet. 

As  to  the  words,  these  two  particles,  ^5  t|K,  aph  ki,  when 
joined  together,  amplify  the  meaning ;  and  some  render 
them — "how  much  more;"  others  take  them  as  a  simple 
affirmative,  and  render  them  "  truly."  I  approve  of  a  middle 
course,  and  render  them  "yea,  truly;"  (Etiam  certe ;)  and 
they  are  so  taken  as  I  think,  in  Gen.  iii.  1,  Satan  thus  asked 
the  woman — ^yea,  truly !  Est-ce  pour  vrai  ?  for  the  question 
is  that  of  one  doubting,  and  yet  it  refers  to  what  is  certain, 
— "  How  comes  it  that  God  should  interdict  the  eating  of 
the  fruit  ?  yea,  is  it  so  truly  ?  can  it  be  so  ?  So  it  is  in  this 
place,  yea,  truly,  says  the  Prophet.  That  it  is  an  amplifi- 
cation may  be  gathered  from  the  context.  He  had  said  be- 
fore that  they  who  elevate  themselves,  or  seem  to  themselves 
to  be  well  fortified,  are  fearful  in  their  minds,  and  driven 
backwards  and  forwards.  He  now  advances  another  step — 
that  when  men  are  borne  along  by  unrestrained  wantonness, 
and  promise  themselves  all  things,  as  though  there  was  no 
God,  they  surpass  even  the  drunken,  being  hurried  on  by 
blind  cupidit}''.  When  therefore  men  thus  abandon  them- 
selves, can  they  escape  the  judgment  of  God  ?  Far  less  bear- 
able is  such  a  madness  than  that  simple  arrogance  of  which 
he  had  spoken  in  the  last  verse.  Thus  then  are  the  two 
verses  connected  together, — "  Yea,  truly,  he  who  in  his  pride 
is  like  a  drunken  man,  and  restrains  not  himself,  and  who 
is  even  like  to  wild  beasts  or  to  the  grave,  devouring  what- 


CHAP.  II.  5.  COMMENTAKIES  ON  HABAKKUK.  87 

ever  meets  them — he  surely  will  not  at  length  be  endured 
by  God."  Vengeance,  then,  is  nigh  to  all  the  proud,  who 
are  cruelly  furious,  passing  all  bounds  and  without  any  fear. 
But  interpreters  differ  as  to  the  import  of  the  words  which 
follow.  Some  render  1X\^,  hugad,  to  deceive,  and  it  means 
80  in  some  places  ;  and  they  render  the  clause  thus — "  Wine 
deceives  a  proud  man,  and  he  will  not  dwell."  This  is  in- 
deed true,  but  the  meaning  is  strained ;  I  therefore  prefer 
to  follow  the  commonly  received  interpretation — that  the 
proud  man  transgresses  as  it  were  through  wine.  At  the  same 
time  I  do  not  agree  with  others  as  to  the  expression  "  trans- 
gressing as  through  wine."  Some  give  this  version — "  Man 
addicted  to  wine  or  to  drunkenness  transgresses ; "  and  then 
they  add — "  a  proud  man  will  not  inhabit ;"  but  they  pervert 
the  sentence,  and  mangle  the  words  of  the  Prophet ;  for  his 
words  are — By  wine  transgressing  the  j^foud  man :  he  does 
not  say  that  a  man  addicted  to  wine  transgresses ;  but  he 
compares  the  proud  to  drunken  men,  avIio,  forgetting  all 
reason  and  shame,  abandon  themselves  unto  all  that  is  dis- 
graceful; for  the  drunken  distinguishes  nothing,  and  becomes 
like  a  brute  animal,  so  that  he  shuns  nothing  that  is  base 
and  unbecoming.  This  is  the  reason  why  the  Prophet  com- 
pares proud  men  to  the  dmnken,  who  transgress  through 
wine,  that  is,  who  observe  no  moderation,  but  indulge  them- 
selves in  excesses.  We  now  then  understand  the  real  mean- 
ing of  the  Prophet,  which  many  have  not  perceived.^ 

'  Though  the  general  meaning  of  the  beginning  of  this  verse  is  what 
most  critics  agree  in,  yet  the  construction  is  difficult.  The  only  difference 
as  to  the  meaning  is,  whether  the  proud  man  is  said  to  be  given  to  wine, 
or  is  compared  to  such  an  one,  or  to  wine  itself.  Newcome  takes  the  first, 
and  gives  this  version — 

Moreover,  as  a  mighty  man  transgresseth  through  wine, 
He  is  proud,  and  remaineth  not  at  rest. 
Henderson,  agreeing  with  Grotius  and  Mecle,  takes  the  latter  sense,  and 
renders  the  lines  as  follows : — 

Moreover  wine  is  treacherous ; 
The  haughty  man  stayeth  not  at  home. 
This  is  rather  a  paraphrase  than  a  version  ;  but  this  is  the  meaning  of 
which  the  words  are  most  capable.     The  two  first  particles  need  not  be 
connected  according  to  what  Calvin  proposes.     Then  the  distich  may  be 
thus  rendered — 

And  truly,  as  wine  is  treacherous, 

So  is  the  proud  man,  and  he  ivUl  not  rest. 


88  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI. 

As  to  the  word  inhabiting  I  take  it  in  a  metaphorical 
sense,  as  signifying  to  rest  or  to  continue  in  the  same  place. 
The  drunken  are  borne  along  by  a  certain  excitement ;  so 
they  do  not  restrain  themselves,  for  they  have  no  power 
over  their  feet  or  their  hands :  but  as  wine  excites  them,  so 
they  ramble  here  and  there  like  insane  persons.  As  then 
such  an  unruly  temper  lays  hold  on  and  bewilders  drunken 
men,  so  the  Prophet  very  aptly  says  that  the  proud  man 
never  rests. 

And  the  reason  follows,  (provided  the  meaning  be  ap- 
proved,) because  he  enlarges  as  the  grave  his  soul  he  is  like  to 
death.  This  is  then  the  insatiableness  which  he  had  men- 
tioned— that  the  proud  cannot  be  satisfied,  and  therefore 
include  heaven  and  earth  and  sea  within  the  compass  of 
their  desires.  Since  then  they  thus  run  here  and  there,  it 
is  no  wonder  that  the  Prophet  says  that  they  do  not  rest.  He 
enlarges  then  as  the  grave  his  soul ;  and  then  he  adds — he 
heaps  together,  or  congregates,  or  collects  to  himself  all  na- 
tions, and  accumulates  to  himself  all  people ;  that  is,  the 
proud  man  keeps  within  no  moderate  limits ;  for  though  he 
were  able  to  make  one  heaj)  of  all  nations,  he  would  yet 
think  that  not  enough,  like  Alexander,  who  wept  because 
he  had  not  then  enjoyed  the  empire  of  the  whole  world ; 
and  had  he  enjoyed  it  his  tears  would  not  have  been  dried ; 
for  he  had  heard  that,  according  to  the  opinion  of  Democri- 
tus,  there  were  many  worlds.  What  did  he  mean  ?  even 
this — "  Were  I  to  obtain  the  empire  of  the  world,  I  should 


Then  follows  a  delineation  of  his  character — 

Because  he  enlarges  as  the  grave  his  desire, 
And  he  is  like  death  and  cannot  be  satisfied ; 
For  he  gathers  to  himself  all  the  nations, 
And  collects  to  himself  all  the  people. 
As  to  wine  being  treacherous,  see  Prov.  xxx.  1 .    Wine  is  pleasant  to  the 
taste  and  inviting  in  its  colour,  but  degrading,  when  taken  immoderately, 
in  its  effects ;  so  a  proud  and  arrogant  man  is  at  first  glittering  and  plaus- 
ible, and  splendid  in  his  appearance,  but  afterwards  cruel  and  oppressive. 
This  seems  to  be  the  most  obvious  simihtude,  as  contained  in  the  passage. 
Farkhurst  renders  the  two  first  lines  as  follows — 

Yea,  as  when  wine  deceiveth  a  man, 
So  he  is  proud,  and  is  not  at  rest. 
He  interprets  "  proud,"  as   meaning  "  intoxicated  with  power  and  do- 
minion,"' and  refers  to  Dan.  iv.  30.— Ed. 


CHAP.  II.  6.  COMMENTARIES  ON  HABAKKUK.  89 

still  be  poor ;  for  if  there  are  more  worlds  I  should  still  wish 
to  devour  them  all."  These  proud  men  surpass  every  kind 
of  drunkenness. 

We  now  apprehend  the  meaning  of  the  words  ;  and  though 
they  contain  a  general  truth,  yet  the  Prophet  no  doubt  applies 
them  to  the  king  of  Babylon  and  to  all  the  Chaldeans  ;  for 
as  it  lias  been  said,  he  includes  the  whole  nation.  He  shows 
then  here,  that  the  Chaldeans  were  much  worse  and  less 
excusable  than  those  who  with  great  fierceness  elated  them- 
selves, for  their  rage  carried  them  farther,  as  they  wished  to 
swallow  up  the  whole  world.  But  in  order  to  express  this 
more  fully,  he  says  that  they  were  like  drunken  men ;  and 
he  no  doubt  indirectly  derides  here  the  counsels  of  princes, 
who  think  themselves  to  be  very  wise,  when  either  by  deceit 
they  oppress  their  neighbours,  or  by  artful  means  seize  for 
themselves  on  the  lands  of  others,  or  by  some  contrivance, 
or  even  by  force  of  arms,  take  i:)ossession  of  them.  As 
princes  take  wonderful  delight  in  their  iniquities,  so  the 
Prophet  says  that  they  are  like  drunken  men  who  transgress 
hy  wine,  that  is,  who  are  completely  overcome  by  excessive 
drinking ;  and  at  the  same  time  he  shows  the  cause  of  this 
drunkenness  by  mentioning  the  words  ^l*!!''  I^J,  "  proud 
man."  As  then  they  are  proud,  so  all  their  crafts  are  like 
the  freaks  of  drunkenness,  that  is,  furious,  as  when  a  man 
is  deprived  of  reason  by  wine.  Having  thus  spoken  of  the 
Babylonians  he  immediately  adds — 

6.  Shall  not  all  these  take  6.  Annon  ipsi  omnes  super  eum  parabolam 

up   a  parable  against  him,  {vel    apophthegma)    tollent  ?    et   dicterium 

and     a     taunting     proverb  jenigmaticum  {vel  fenigmatum ;  alii  HV^D 

against  him,  and  say,  Woe  to  vertunt  interpretationem  ;   sed   dicemus   de 

him    that    increaseth    that  vocibiis)  ei  (vel  super  eum,)  et  dicet,  Vaj  qui 

which  is  not  his!  how  long?  multiplicat  non  sua  (vel  ex  non  suis,  qui  sese 

and  to  him  that  ladeth  him-  locupletat  ex  alieno) ;  quousque  ?  et  qui  accu- 

self  with  thick  clay.  mulat  (vel  aggravat)  super  se  densum  lutum. 

Now  at  length  the  Prophet  denounces  punishment  on  the 
Babylonian  king  and  the  Chaldeans  ;  for  the  Lord  would 
render  them  a  sport  to  all.  But  some  think  that  a  punish- 
ment is  also  expressed  in  the  preceding  verse,  such  as  awaits 
violent  robbers,  who  devour  the  whole  world.     But  I,  on  the 


90  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI. 

contrary,  think  that  the  Prophet  spoke  before  of  proud  cru- 
elty, and  simply  showed  what  a  destructive  evil  it  is,  being 
an  insatiable  cupidity ;  and  now,  as  I  have  stated,  he  comes 
to  its  punishment ;  and  he  says  first,  that  all  the  people  who 
had  been  collected  as  it  were  into  a  heap,  would  take  up  a 
parable  or  a  taunt,  in  order  to  scoff  at  the  king  of  Babylon. 
When  therefore  the  Chaldeans  should  possess  the  empire  of 
almost  the  whole  world,  and  subject  to  their  power  all  their 
neighbouring  nations,  all  these  would  at  length  take  up 
against  them  parables  and  taunts ;  and  what  would  be  said 
everywhere  would  be  this — Woe  to  him  who  increases  and 
enriches  himself  by  things  not  his  own.  How  long  ?  that  is, 
Is  this  to  be  perpetual  ?  All  then  who  thus  increase  them- 
selves heap  on  themselves  thick  clay,  by  which  they  shall  at 
last  be  overthrown. 

With  regard  to  the  words,  /li^J2,  meshll,  is  a  short  saying 
or  a  pithy  sentence,  and  worthy  to  be  remembered,  as  we 
have  noticed  elsewhere.  Some  render  it  parable.  As  to  the 
word  n^''^^,  melitse,  it  j)robably  signifies  a  scoff  or  a  taunt, 
by  which  any  one  is  reproved ;  for  it  comes  from  T*')7,  luts, 
which  means  to  laugh  at  one  or  to  deride  him.  It  is  indeed 
true,  that  the  Hebrews  call  a  rhetorician  or  an  interpreter 
T*  vJbj  nielits  ;  and  hence  some  render  HX  v/b?  melitse,  inter- 
pretation ;  but  it  is  not  suitable  to  this  passage  ;  for  the 
Prophet  speaks  here  of  taunts  that  would  be  cast  against 
the  king  of  Babylon.  For  as  he  had  as  with  an  open  mouth 
swallowed  up  all,  so  also  all  would  eagerly  prick  him  with 
their  goads,  and  disdainfully  deride  him.  The  word  he 
afterwards  adds  HITTI,  chidut,  is  to  be  read,  I  have  no  doubt, 
in  the  genitive  case.^     I  therefore  do  not  approve  of  adding 

*  This  can  hardly  be  allowed ;  for  in  this  case  the  final  letter  of  the 
previous  word  must  have  been  D  and  not  H.  It  is  a  word  evidently  in 
apposition,  designating  the  character  of  the  proverb  and  the  taunt,  they 
being  enigmas,  conveyed  in  a  highly  figurative  language.  The  whole  verse 
may  be  thus  rendered — 

Shall  not  these,  all  of  them, 

Raise  against  him  a  proverb  and  a  taunt — 

Enigmas  for  him ; 

Yea,  say  will  every  one — 

"  Woe  to  him  who  multiplies  what  is  not  his  own !  how  long ! 

"  And  to  him  who  acciunulates  on  himself  thick  clay !  " 


CHAP.  II.  6.  COMMENTARIES  ON  HABAKKUK.  91 

a  copulative,  as  many  do,  and  read  thus — "  a  taunt  and 
an  enigma."  This  word  comes  from  the  verb  TlPt,  chud, 
which  is  to  speak  enigmatically ;  hence  HITTl,  chidut,  are 
enigmas,  or  metaphors,  or  obscure  sentences  ;  and  we  know 
that  when  we  wish  to  touch  a  man  to  the  quick,  there  is 
more  sharpness  when  we  use  an  obscure  word,  which  con- 
tains a  metaphor  or  ambiguity,  or  something  of  this  kind. 
It  is  not  tlierefore  without  reason  that  the  Proj^het  calls 
taunts,  enigmas,  niTTl,  chidut,  that  is,  obscure  words,  which 
bite  or  prick  men  sharply,  as  it  were  with  goads.  Hence 
in  all  scoffs  a  figurative  language  ought  to  be  used  ;  and 
except  the  expression  be  ambiguous  or  alliterative,  or,  in 
short,  contain  such  metaphors  as  it  is  not  necessary  to  re- 
cite here,  there  would  be  in  it  no  beauty,  no  aptness.  When 
therefore  men  wish  to  form  biting  taunts,  they  obscure  what 
might  be  plainly  said  by  some  indirect  metaphor ;  and  this 
is  the  reason  Avhy  the  Prophet  speaks  here  of  a  taunt  that 
is  enigmatical,  for  it  is  on  that  account  more  severe. 

And  he  shall  say.  There  is  a  change  of  number  in  this 
verb,  but  it  does  not  obscure  the  sense.^  The  particle  ''in 
maybe  rendered  "woe;"  or  it  may  be  an  exclamation,  as 
when  one  is  attracted  by  some  particular  sight,  papa  or  sus  ; 
and  so  it  is  taken  often  by  the  Hebrews,  and  the  context 
seems  to  favour  this  meaning,  for  "  woe  "  would  be  frigid. 
When  the  Prophets  pronounce  a  curse  on  the  wicked,  it  is 
no  doubt  a  dreadful  threat ;  but  what  is  found  here  is  a 
taunt,  by  which  the  whole  world  would  deride  those  haughty 
tyrants  who  thought  that  they  ought  to  have  been  wor- 
shipped as  gods.  Ho  !  they  say,  where  is  he  who  multiplies 
himself  by  what  belongs  to  another  ?   and  then,  How  long 

To  render  the  last  word  £3''t33y,  (or  CD  2]},  apart,  as  given  by  ten 
MSS.,)  "  pledges,"  as  it  is  done  by  Newcome  and  Henderson,  does  not 
comport  at  all  with  the  rest  of  the  passage.  The  Septuagint  favour  the 
common  explanation,  and  also  the  Vulgate,  and  most  commentators. — Ed. 

1  It  is  rendered  impersonally  by  Jerome  "  et  dicetiir — and  it  shall  be 
said."  Junius  introduces  a  question,  and  supposes  the  just,  who  lives  by 
faith  to  be  referred  to — "  And  shall  not  he,  i.  e.  the  just,  say  ?  "  But  Mar- 
ckius  considers  that  God  is  the  speaker — "  And  he,  i.  e.  God,  shall  say." 
But  the  most  obvious  construction  is,  that  each  one  of  the  nations  previ- 
ously mentioned  is  introduced  as  speaking — "  Unusquisque  illorum — every 
one  of  them,"  is  understood,  says  Fiscator. — Ed. 


92  THE  TWELVE  MINOR  PEOPHETS.  LECT.  CXI. 

is  this  to  be?  even  such  accumulate  on  themselves  thick  clay  ; 
that  is,  they  sink  themselves  in  deep  caverns,  and  heap  on 
themselves  mountains,  by  which  they  become  overwhelmed. 
We  now  understand  the  meaning  of  the  Prophet's  words. 

What  seems  here  to  be  the  singing-  of  triumph  before  the 
victory  is  no  matter  of  wonder ;  for  our  faith,  as  it  is  well 
known,  depends  not  on  the  judgment  of  the  flesh,  nor  re- 
gards what  is  openly  evident ;  but  it  is  a  vision  of  hidden 
things,  as  it  is  called  in  Heb.  xi.  1,  and  the  substance  of 
things  not  seen.  As  then  the  firmness  of  faith  is  the  same, 
though  what  it  apprehends  is  remote,  and  as  faith  ceases 
not  to  see  things  hidden, — for  through  the  mirror  of  God's 
word  it  ascends  above  heaven  and  earth,  and  penetrates 
into  the  spiritual  kingdom  of  Grod, — as  faith,  then,  possesses 
a  view  so  distant,  it  is  not  to  be  wondered  that  the  Prophet 
here  boldly  triumphs  over  the  Babylonians,  and  now  pre- 
scribes a  derisive  song  for  all  nations,  that  the  proud,  who 
had  previously  with  so  much  cruelty  exalted  themselves, 
might  be  scoffed  at  and  derided. 

But  were  any  to  ask,  whether  it  be  right  to  assail  even 
the  wicked  with  scoffs  and  railleries,  the  question  is  unsuit- 
able here  ;  for  the  Prophet  does  not  here  refer  to  what  is 
lawful  for  the  faithful  to  do,  but  speaks  only  of  what  is 
commonly  done  by  men :  and  we  know  that  it  is  almost  na- 
tural to  men,  that  when  those  whom  they  had  feared  and 
dared  not  to  blame  as  long  as  they  were  in  power,  are  over- 
thrown, they  break  forth  against  them  not  only  with  many 
complaints  and  accusations,  but  also  with  wanton  rudeness. 
As,  then,  it  usually  happens,  that  all  triumph  over  fallen 
tyrants,  and  throw  forth  their  taunts,  and  all  seek  in  this 
way  to  bite,  the  Prophet  describes  this  regular  course  of 
things.  It  is  not,  however,  to  be  doubted,  but  that  he  com- 
posed this  song  according  to  the  nature  of  the  case,  when 
he  says,  that  they  were  men  who  multiplied  their  own  by 
what  belonged  to  others  ;  that  is,  that  they  gathered  the 
wealth  of  others.  It  is  indeed  true,  that  many  things  are 
commonly  spread  abroad,  for  which  there  is  no  reason  nor 
justice  ;  but  as  some  principles  of  equity  and  justice  remain 
in  the  hearts  of  men,  the  consent  of  all  nations  is  as  it  were 


CHAP.  II.  6.      COMMENTARIES  ON  HABAKKUK.  93 

tlie  voice  of  nature,  or  the  testimony  of  that  equity  which 
is  engraven  on  the  hearts  of  men,  and  which  they  can  never 
obliterate.  Such  is  the  reason  for  this  saying- ;  for  Habakkuk, 
by  introducing  the  people  as  the  speakers,  propounded,  as  it 
were,  the  common  law  of  nature,  in  which  all  agree  ;  and 
that  is, — that  whosoever  enriches  himself  by  another's 
wealth,  shall  at  length  fall,  and  that  when  one  accumulates 
great  riches,  these  will  become  like  a  heap  to  cover  and 
overwhelm  him.  And  if  any  one  of  us  will  consult  his  own 
mind,  he  will  find  that  this  is  engraven  on  his  very  nature. 

How,  then,  does  it  happen,  that  many  should  yet  labour 
to  get  for  themselves  the  wealth  of  others,  and  strive  for 
nothing  else  through  their  whole  life,  but  to  spoil  others 
that  they  may  enrich  themselves  ?  It  hence  appears  that 
men's  minds  are  deprived  of  reason  by  sottishness,  whenever 
they  thus  addict  themselves  to  unjust  gain,  or  when  they 
give  themselves  loose  reins  to  commit  frauds,  robberies,  and 
plunders.  And  thus  we  perceive  that  the  Prophet  had  not 
without  reason  represented  all  the  proud  and  the  cruel  as 
drunken. 

Then  follow  the  words,  Tltt'^y,  od-mnti,  how  long  ?  This 
also  is  the  dictate  of  nature  ;  th^t  is,  that  an  end  will  some 
time  be  to  unjust  plunders,  though  God  may  not  imme- 
diately check  pkmderers  and  M'icked  men,  who  proceed  and 
effect  their  purposes  by  force  and  slaughters,  and  frauds  and 
evil-doings.  In  the  mean  time  the  Prophet  also  intimates, 
that  tyrants  and  their  cruelty  cannot  be  endured  without 
great  weariness  and  sorrow ;  for  indignity  on  account  of 
evil  deeds  kindles  within  the  breasts  of  all,  so  that  they  be- 
come wearied  when  they  see  that  wicked  men  are  not  soon 
restrained.  Hence  almost  the  whole  world  sound  forth  these 
words.  How  long,  how  long?  When  any  one  disturbs  the 
whole  world  by  his  ambition  and  avarice,  or  everywhere 
commits  plunders,  or  oppresses  miserable  nations, — when  he 
distresses  the  innocent,  all  cry  out.  How  long  ?  And  this 
cry,  proceeding  as  it  does  from  the  feeling  of  nature  and  the 
dictate  of  justice,  is  at  length  heard  by  the  Lord.  For  how 
comes  it  that  all,  being  touched  with  weariness,  cry  out, 
How  long  ?  except  that  they  know  that  this  confusion  of 


94  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXI. 

order  and  justice  is  not  to  be  endured  ?  And  this  feeling, 
is  it  not  implanted  in  us  by  the  Lord  ?  It  is  then  the  same 
as  though  God  heard  himself,  when  he  hears  the  cries  and 
groanings  of  those  who  cannot  bear  injustice. 

But  let  us  in  the  meantime  see  that  no  one  of  us  should 
have  to  say  the  same  thing  to  himself,  which  he  brings  for- 
ward against  others.  For  when  any  avaricious  man  pro- 
ceeds through  right  or  wrong,  as  they  say,  when  an  ambitious 
man,  by  unfair  means,  advances  himself,  we  instantly  cry, 
How  long  ?  and  when  any  tyrant  violently  oppresses  helpless 
men,  we  always  say.  How  long  ?  Though  every  one  says  this 
as  to  others,  yet  no  one  as  to  himself  Let  us  therefore  take 
heed  that,  when  we  reprove  injustice  in  others,  we  come 
without  delay  to  ourselves,  and  be  impartial  judges.  Self- 
love  so  blinds  us,  that  we  seek  to  absolve  ourselves  from 
that  fault  which  we  freely  condemn  in  others.  In  general 
things  men  are  always  more  correct  in  their  judgment,  that 
is,  in  matters  in  which  they  themselves  are  not  concerned  ; 
but  as  soon  as  they  come  to  themselves,  they  become  blind, 
and  all  rectitude  vanishes,  and  all  judgment  is  gone.  Let  us 
then  know,  that  this  song  is  set  forth  here  by  the  Prophet, 
drawn,  as  it  were,  from  the  common  feeling  of  nature,  in 
order  that  every  one  of  us  may  put  a  restraint  on  himself 
when  he  discharges  the  office  of  a  judge  in  condemning 
others,  and  that  he  may  also  condemn  himself,  and  restrain 
his  desires,  when  he  finds  them  advancing  beyond  just 
bounds. 

"We  must  also  observe  what  he  subjoins, — that  the  avari- 
cious accumulate  on  themselves  thick  clay.  This  at  first  may 
appear  incredible  ;  but  the  subject  itself  plainly  shows  what 
the  Prophet  teaches  here,  provided  our  minds  are  not  so 
blinded  as  not  to  see  plain  things.  Hardly  indeed  an  ava- 
ricious man  can  be  found  who  is  not  a  burden  to  himself, 
and  to  whom  his  wealth  is  not  a  source  of  trouble.  Every 
one  who  has  accumulated  much,  when  he  comes  to  old  age, 
is  afraid  to  use  what  he  has  got,  being  ever  solicitous  lest 
he  should  lose  any  thing  ;  and  then,  as  he  thinks  nothing  is 
sufficient,  the  more  he  possesses  the  more  grasping  he  be- 
comes, and  frugality  is  the  name  given  to  that  sordid,  and, 


CHAP.  II,  G.  COMMENTARIES  ON  HABAKKUK.  95 

SO  to  speak,  that  servile  restraint  within  which  the  rich  con- 
fine themselves.  In  short,  when  any  one  forms  a  judgment 
of  all  the  avaricious  of  this  world,  and  is  himself  free  from 
all  avarice,  having  a  free  and  unbiassed  mind,  lie  will  easily 
apprehend  what  the  Prophet  says  here, — that  all  the  wealth 
of  this  world  is  nothing  else  but  a  heap  of  clay,  as  when 
any  one  puts  himself  of  his  own  accord  under  a  great  heap 
which  he  had  collected  together. 

Some  refer  this  to  the  walls  of  Babylon,  which  were  built 
of  baked  bricks,  as  it  is  well  known  ;  but  this  is  too  far- 
fetched. Others  think  that  the  Prophet  speaks  of  the  last 
end  of  us  all ;  for  they  who  possess  the  greatest  riches,  being 
at  last  thrown  into  the  grave,  are  covered  with  earth :  but 
this  also  is  not  suitable  here,  any  more  than  when  they 
apply  it  to  Nebuchadnezzar,  that  is,  to  that  sottishness  by 
which  he  had  inebriated  himself  almost  through  his  whole 
life  ;  or  when  others  apply  it  to  Belshazzar,  his  grandson, 
because  when  he  drank  from  the  sacred  vessels  of  the 
temple,  he  uttered  slanders  and  blasphemies  against  God. 
These  explanations  are  by  no  means  suitable ;  for  the  Pro- 
phet does  not  here  speak  of  the  person  of  the  king  alone, 
but,  as  it  has  been  said,  he,  on  the  contrary,  summons  to 
judgment  the  whole  nation,  which  had  given  itself  up  to 
plunders  and  frauds  and  other  evil  deeds. 

Then  a  general  truth  is  to  be  drawn  from  this  expression 
— that  all  the  avaricious,  the  more  they  heap  together,  the 
more  they  lade  themselves,  and,  as  it  were,  bury  themselves 
under  a  great  load.  Whence  is  this  ?  Because  riches, 
acquired  by  frauds  and  plunders,  are  nothing  else  than  a 
heavy  and  cumbrous  lump  of  earth :  for  God  returns  on  the 
heads  of  those  who  thus  seek  to  enrich  themselves,  whatever 
they  have  plundered  from  others.  Had  they  been  contented 
with  some  moderate  portion,  they  might  have  lived  cheer- 
fully and  happily,  as  we  see  to  be  the  case  with  all  the  godly  ; 
who  though  they  possess  but  little,  are  yet  cheerful,  for  they 
live  in  hope,  and  know  that  their  supplies  are  in  God's  hand, 
and  expect  everything  from  his  blessing.  Hence,  then, 
their  cheerfulness,  because  they  have  no  anxious  fears.  But 
they  Avho  inebriate  themselves  with  riches,  find  that  they 


96  THK  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

carry  a  useless  burden,  under  which  tliey  lie  down,  as  it 
were,  sunk  and  buried. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  deignest  so  far  to  condescend 
as  to  sustain  the  care  of  this  Hfe,  and  to  supply  us  with  whatever 
is  needful  for  our  pilgrimage — O  grant  that  we  may  learn  to  rely 
on  thee,  and  so  to  trust  to  thy  blessing,  as  to  abstain  not  only 
from  all  plunder  and  other  evil  deeds,  but  also  from  every  un- 
lawful coveting ;  and  to  continue  in  thy  fear,  and  so  to  learn  also 
to  bear  our  poverty  on  the  earth,  that  being  content  with  those 
spiritual  riches  which  thou  offerest  to  us  in  thy  gospel,  and  of 
which  thou  makest  us  now  partakers,  we  may  ever  cheerfully 
aspire  after  that  fulness  of  all  blessings  which  we  shall  enjoy 
when  at  length  we  shall  reach  the  celestial  kingdom,  and  be  per- 
fectly united  to  thee,  tlurough  Christ  our  Lord.     Amen. 


7.  Shall  they  not  rise  up  suddenly         7.  Annon  repente  consurgent  qui 

that  shall  bite  thee,  and  awake  that  te  mordeant,  et  evigilabunt  qui  te 

shall  vex  thee,  and  thou  shalt  be  for  exagitent,  et  eris  in  conculcationes 

booties  unto  them  ?  ipsis  ? 

The  Prophet  proceeds  with  the  subject  which  we  have 
already  begun  to  explain  ;  for  he  introduces  here  the  common 
taunts  against  the  king  of  Babylon  and  the  whole  tyrannical 
empire,  by  which  many  nations  had  been  cruelly  oppressed. 
He  therefore  says  that  enemies,  who  should  bite  him,  ^  would 

^  This  is  rendered  by  Henderson,  "  that  have  lent  thee  on  usury ;"  but 
incorrectly,  as  the  corresponding  clause  is  found  in  the  following,  and  not, 
as  he  says,  in  the  preceding  line.     The  literal  version  is  as  follows, — 

Shall  not  suddenly  arise  thy  biters, 

And  awake  thy  tormentors, 

And  thou  become  for  spoils  to  them  ? 
Now,  the  two  corresponding  words  are  "  biters"  and  "  tormentors ;"  and 
the  idea  of  lending  on  usury  cannot  be  admitted ;  and  the  common  mean- 
ing  of  the   word  "JK*J,  is  to  bite,  and  means  lending  on  usury  only  in 
Hiphil.     What  the  Septuagint  give  is  Saxvovrs; — biters. 

Here  is  an  instance  of  the  peculiar  manner  of  the  Prophets,  and  also  of 
the  writers  of  the  New  Testament ;  the  most  obvious  act  is  mentioned  first, 
"  arise,"  and  then  what  is  previous  to  it,  "  awake."  There  is  also  a  similar 
difference  in  "biters"  and  "tormentors,"  or  those  who  vex  and  harass:  to 
torment  or  vex  is  not  so  great  an  evil  as  to  bite,  as  it  were,  like  a  serpent ; 
for  such  is  the  biting  meant  here. — Ed. 


CHAP.  II.  8.  COMMENTARIES  ON  HABAKKUK.  97 

suddenly  and  unexpectedly  rise  uj).  Some  expound  this  of 
worms,  but  not  rightly :  for  God  not  only  inflicted  punisli- 
ment  on  the  king-  when  dead,  but  he  intended  also  that  there 
should  be  on  earth  an  evident  and  a  memorable  proof  of  his 
vengeance  on  the  Babylonians,  by  which  it  might  be  made 
known  to  all  that  their  cruelty  could  not  be  suiFered  to  go 
unpunished. 

The  words,  Shall  not  they  rise  suddenly,  are  emphatical, 
both  as  to  the  question  and  as  to  the  word,  ^DS,  pe^o, 
suddenly.  We  indeed  know  that  interrogations  are  more 
common  in  Hebrew  than  in  Greek  and  Latin,  and  that 
they  are  stronger  and  more  forcible.  Our  Prophet  then 
speaks  of  what  was  indubital)le.  He  adds,  suddenly;  for 
the  Babylonians,  relying  on  their  own  power,  did  not  think 
that  any  evil  was  nigh  them  ;  and  if  any  one  dared  to  rise 
up  against  them,  this  could  not  have  been  so  sudden,  but 
they  could  have  in  time  resisted  and  driven  far  away  every 
danger.  Thej  indeed  ruled  far  and  wide  ;  and  we  know 
that  the  wicked  often  sleep  when  they  find  themselves  forti- 
fied on  all  sides.  But  the  Prophet  declares  here  that  evil 
was  nigh  them,  which  would  suddenly  overwhelm  them.  It 
now  follows — 

8.  Because  thou  hast  spoiled  many         8.  Quia  tu  spoliasti  gentes  mul- 

nations,  all  the  remnant  of  the  people  tas,  spoliabunt  te  omnes  reliquiaj 

shaU  spoil  thee ;  because  of  men's  blood,  populorum  propter  sanguines  ho- 

and  for  the  violence  of  the  land,  of  the  minis  et  violentiam  terrje,  urbis  et 

city,  and  of  all  that  dwell  therein.  omnium  habitantium  in  ea. 

The  Prophet  here  expresses  more  clearly  why  the  Baby- 
lonians were  to  be  so  severely  dealt  with  by  God.  He  shows 
that  it  would  be  a  just  reward  that  they  should  be  plundered 
in  their  turn,  who  had  previously  given  themselves  up  to 
plunder,  violence,  and  cruelty.  Since,  then,  they  had  exer- 
cised so  much  inhumanity  towards  all  people,  the  Projjhet 
intimates  here  that  God  could  not  be  deemed  as  treating  • 
them  cruelly,  by  inflicting  on  them  so  severe  a  punishment : 
he  also  confirms  the  former  truth,  and  recalls  the  attention 
of  the  faithful  to  the  judgment  of  God,  as  a  main  principle 
to  be  remembered ;  for  when  things  in  the  world  are  in  a 

VOL.  IV.  G 


98  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

state  of  confusion,  we  despond,  and  all  hope  vanishes,  except 
this  comes  to  our  mind — that  as  God  is  the  judge  of  the 
world  it  cannot  he  otherwise,  but  that  at  length  all  the  wicked 
must  appear  before  his  tribunal,  and  give  there  an  account 
of  all  their  deeds ;  and  Scripture,  also,  is  Avont  to  set  God 
before  us  as  a  judge,  whenever  the  purpose  is  to  allay 
our  troubles.  The  Prophet  now  does  the  sam©  thing :  for 
he  sajs,  that  robbers  should  soon  come  upon  the  Babylo- 
nians, who  would  plunder  them  ;  for  God,  the  judge  of  the 
w^orld,  would  not  at  last  suffer  so  many  plunders  to  be  un- 
punished. 

But  it  was  everywhere  known  that  the  Babylonians  had, 
beyond  all  bounds  and  moderation,  given  themselves  up  to 
plunder,  so  that  they  spared  no  nations.  Hence  he  says, 
because  thou  hast  plundered  many  nations ;  and  on  this  he 
enlarges  ;  because  the  Babylonians  had  not  only  done  wrongs 
to  a  few  men,  or  to  one  peoj)le,  but  had  marched  through 
many  countries.  As,  then,  they  had  taken  to  themselves 
so  much  liberty  in  doing  evil,  the  Prophet  draws  this  con- 
clusion— that  they  could  not  escape  the  hand  of  God,  but 
that  they  were  at  length  to  find  by  experience  that  there 
was  a  God  in  heaven,  who  would  rej)ay  them  for  their 
wrongs. 

He  says  also.  Spoil  thee  shall  the  remnant  of  all  people. 
This  admits  of  two  expositions ;  it  may  mean,  that  the 
people,  who  had  been  plundered  by  the  Chaldeans,  would 
take  revenge  on  them  :  and  he  calls  them  a  remnant,  be- 
cause they  were  not  entire  ;  but  yet  he  intimates  that  they 
would  be  sufficient  to  take  vengeance  on  the  Babylonians. 
This  view  may  be  admitted,  and  yet  Ave  may  suppose,  that 
the  Prophet  takes  in  other  nations,  who  had  never  been 
plundered ;  as  though  he  had  said — "  Thou  hast  indeed 
spoiled  many  nations  ;  but  there  are  other  nations  in  the 
world  whom  thy  cruelty  could  not  have  reached.  All  the 
people  then  who  remain  in  the  world  shall  strive  to  outdo 
one  another  in  attacking  thee  ;  and  canst  thou  be  strong 
enough  to  resist  so  great  a  power  ?"  Either  of  these  views 
may  be  admitted  ;  that  is,  that  in  the  wasted  and  plundered 
countries  there  would  be  still  a  remnant  Avho  would  take 


CHAP.  II.  S.  (,'OMMENTARIES  ON  HABAKKUK.  99 

vengeance, — or  that  the  world  contained  other  people  who 
would  willingly  undertake  this  cause  and  execute  vengeance 
on  the  Babylonians  ;  for  God  As^ould  by  his  secret  influence 
fulfil  by  their  means  his  purpose  of  punishing  them. 

He  then  adds,  on  account  of  man's  blood;  that  is,  because 
thou  hast  shed  innocent  blood,  and  because  thou  hast  com- 
mitted many  plunders  ;  for  thou  hast  not  only  injured  a  few 
men,  but  thy  daringness  and  cruelty  have  also  extended  to 
many  nations.  He  indeed  mentions  the  earth,  and  also  the 
city.  Some  confine  these  words  to  the  land  of  Judea  and 
to  Jerusalem,  but  not  rightly ;  for  the  Prophet  speaks  here 
generally ;  and  to  the  land,  he  joins  cities  and  their  inhabi- 
tants.^ 

But  this  verse  contains  a  truth  which  applies  to  all  times. 
Let  us  then  leam,  during  the  licentious  success  of  tyrants, 
to  raise  up  our  minds  to  heaven's  tribunal,  and  to  nourish 
our  patience  with  this  confidence,  that  the  Lord,  who  is  the 
judge  of  the  world,  will  recompense  these  cmel  and  bloody 
robbers,  and  that  the  more  licentious  they  are,  the  heavier 
judgment  is  nigh  them  ;  for  the  Lord  will  awaken  and  raise 
up  as  many  to  execute  vengeance  as  there  are  men  in  the 
world,  Avho  by  shedding  blood  will  inflict  punishment,  though 
they  may  not  intend  to  fulfil  his  purpose.  God  can  indeed 
(as  it  has  been  often  observed)  execute  his  judgments  in  a 
wonderful  and  sudden  manner.  Let  us  hence  also  leam  to 
restrain  our  evil  desires  ;  for  none  shall  go  unpunished  who 
will  allow  themselves  to  injure  their  brethren  ;  though  they 
may  seem  to  be  unpunished  for  a  time,  yet  God,  who  is  ever 
the  same,  will  at  length  return  on  their  heads  whatever  they 
have  devised  against  others,  as  we  shall  presently  see  again. 
He  now  adds — 

'  So  Grotius,  Drusius,  and  Henderson  regard  the  passage :  the  land, 
and  the  city,  are  supposed  to  have  been  used  poetically  for  lands  and 
cities.  The  word  rendered  "  \'iolence,"  DlDn,  means  an  unjust  or  wrong 
act  done  by  force,  an  outrage,  a  violent  injustice  :  hence  Grotius  rightly 
renders  it  here,  •'  direptionem — robbing,  pillaging,  or  plundering."  While 
Aeivcorne  and  others  apply  the  passage  to  Judea  and  Jerusalem,  the  Sep- 
tuagint  version  would  lead  us  to  suppose  that  Babylon  was  intended.  The 
view  taken  here  would  be  the  most  probable,  were  it  not  that  the  words 
are  repeated  at  the  end  of  ver.  17;  and  there  clearly  they  refer  to  the 
land  of  Judea  and  Jerusalem. — Ed. 


100  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

9.  Woe  to  him  that  coveteth  an  9.  Vae  concupiscenti  concupiscen- 

evil  covetoiiSBess  to  his  house,  that  tiam  malam  domui  suae,  ut  ponat  in 

he  may  set  his  nest  on  high,  that  he  excelso  nidum  suum,  quo  se  eripiat 

may  be  delivered  from  the  power  of  e  manu  (id  est,  e  potestate)  infor- 

evil !  tunii  (mah,  ad  verbum.) 


Habakkiik  proceeds  in  exciting  the  king  of  Babylon  by 
taunts  ;  which  were  not  scurrilous  jests,  but  contained  seri- 
ous threatenings  ;  for,  as  it  has  been  already  said,  the  Pro- 
phet here  introduces  indeed  the  common  people,  but  in  that 
multitude  we  are  to  recognise  the  innumerable  heralds  of 
God's  vengeance  :  and  hence  he  says,  Woe  to  him  who  covet- 
eth, &c.  ;  or  we  may  say,  Ho  !  for  it  is  a  particle  of  excla- 
mation, as  it  has  been  said :  Ho  !  thou,  he  says,  who 
covetest  an  evil  covetousness  to  thy  house,  and  settest  on 
high  thy  nest ;  but  what  shall  happen  ?  The  next  verse 
declares  the  punishment. 

The  clause.  Woe  to  him  who  covets  an  evil  covetousness  to 
his  house,  may  be  read  by  itself, — that  this  cupidity  shall 
be  injurious  to  his  house  ;  as  though  he  had  said,  "  Thou 
indeed  wouldest  provide  for  thy  house  by  accumulating 
great  riches ;  but  thy  house  shall  find  this  to  be  evil  and 
ruinous.  So  the  word  Hyi,  ?'oe,  evil,  might  be  referred  to 
the  house ;  but  the  verse  is  best  connected  by  reading  the 
whole  together ;  that  is,  that  the  Babylonians  not  only  pro- 
vided for  themselves,  while  they  with  avidity  plundered  and 
collected  much  wealth  from  all  quarters  ;  but  that  they 
wished  also  to  make  provisions  for  their  sons  and  grandsons: 
and  we  also  see,  that  avarice  has  this  object  in  view ;  for 
they  who  are  anxiously  bent  on  the  accumulation  of  riches 
do  not  only  regard  what  is  needful  for  themselves  to  pass 
through  life,  but  also  wish  to  leave  their  heirs  rich.  Since 
then  the  avaricious  are  desirous  of  enriching  for  ever  their 
houses,  the  Prophet,  deriding  this  madness,  says,  Woe  to  him 
who  covets  an  evil  covetousness  to  his  house ;  that  is,  who 
wishes  not  only  to  abound  and  be  satiated  himself,  but  also 
to  supply  his  posterity  with  abundance. 

He  adds  another  vice,  which  is  almost  ever  connected 
with  the  former — that  he  may  set,  he  says,  his  nest  on  high  ; 
for  the  avaricious  have  a  regard  to  this — to  fortify  them- 


CHAP.  II.  10.  COMMENTARIES  ON  IIABAKKUK.  101 

selves  ;  for  as  an  evil  conscience  is  always  fearful,  many 
dangers  come  across  their  minds — "  This  may  happen  to 
me,"  and  then,  "  My  wealth  will  procure  for  me  the  hatred 
and  envy  of  many.  If  then  some  danger  be  at  hand,  I  shall 
be  able  to  redeem  my  life  many  times  ; "  and  he  also  adds, 
"  Were  I  satisfied  with  a  moderate  portion,  many  would  be- 
come my  rivals  ;  but  when  my  treasures  surpass  what  is 
common,  then  I  shall  be  as  it  were  beyond  the  reach  of 
men  ;  and  when  others  envy  one  another,  I  shall  escape.'' 
So  the  avaricious  think  within  themselves  when  they  are 
ardently  bent  on  accumulating  riches,  and  form  for  them- 
selves a  great  heap  like  a  nest  ;  for  they  think  that  they 
are  raised  above  the  world,  and  are  exemj)t  from  the  com- 
mon lot  of  men,  when  surrounded  by  their  riches. 

We  now  then  see  what  the  Prophet  means  :  Woe,  he  says, 
to  him  luho  wickedly  and  intemperately  covets.  And  wliy  does 
he  so  do  ?  To  enrich  his  posterit}^  And  then  he  adds,  to 
him  who  covets  that  he  may  set  his  nest  on  high ;  that  is, 
that  he  may  by  wealth  fortify  himself,  that  he  may  be  able 
to  drive  away  every  danger,  and  be  thus  exempt  from  every 
evil  and  trouble.  And  he  adds,  that  he  may  deliver  himself 
from  the  power  of  evil ;  he  expresses  now  more  clearly  what 
I  have  said — that  the  rich  are  inebriated  with  false  confi- 
dence, when  they  surpass  all  others ;  for  they  think  not 
themselves  to  be  mortals,  but  imagine  that  they  have  an- 
other life,  as  though  they  had  a  world  of  their  own,  free 
from  all  dangers.  But  while  the  avaricious  thus  elevate 
themselves  by  a  proud  confidence,  the  Prophet  derides  their 
madness.     He  then  subjoins  their  punishment — 

10.    Thou     hast     consulted         10.  Consultasti  m  ignominiam  domui 

shame  to  thy  house  by  cutting  tuje  {vel,  conflasti  tuo  consilio  probrum  et 

off  many  people,  and  hast  smned  dedecus   domui  turo)  excidendo  populos 

against  thy  soul.  multos ;  et  peccasti  in  animam  tuam. 

The  Proj)het  again  confirms  the  truth,  that  those  who 
count  themselves  happy,  imagining  that  they  are  like  God, 
busy  themselves  in  vain  ;  for  God  will  turn  to  shame  what- 
ever they  think  to  be  their  glory,  derived  from  their  riches. 
The  avaricious  indeed  wish,  as  it  appears  from  the  last  verse, 


102  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

to  prepare  splendour  for  their  posterity,  and  they  think  to 
render  illustrious  their  race  by  their  wealth ;  for  this  is 
deemed  to  be  nobility,  that  the  richer  any  one  is  the  more 
he  excels,  as  he  thinks,  in  dignity,  and  the  more  is  he  to  be 
esteemed  by  all.  Since,  then,  this  is  the  object  of  almost 
all  the  avaricious,  the  Prophet  here  reminds  them,  that  they 
are  greatly  deceived ;  for  the  Lord  will  not  only  frustrate 
their  hopes,  but  will  also  convert  their  glory  into  shame. 
Hence  he  says,  that  they  consult  shame  to  their  family. 

He  includes  in  the  word  consult,  all  the  industry,  dili- 
gence, skill,  care,  and  labour  displayed  by  the  avaricious. 
We  indeed  see  how  very  sagacious  they  are  ;  for  if  they 
smell  any  gain  at  a  distance,  they  draw  it  to  themselves, 
night  and  day  they  form  new  designs,  that  they  may  cir- 
cumvent this  person  and  plunder  that  person,  and  accumu- 
late into  their  heap  whatever  money  they  can  find,  and  also 
that  they  may  join  fields  to  fields,  build  great  palaces,  and 
secure  great  revenues.  This  is  the  reason  why  the  Prophet 
says,  that  they  consult  shame.  What  is  the  object  of  all 
their  designs  ?  for  they  are,  as  we  have  said,  very  sharp  and 
keen-sighted,  they  are  also  industrious,  and  torment  them- 
selves day  and  night  with  continual  labour  ;  for  what  pur- 
pose are  all  these  things  ?  even  for  this,  that  their  posterity 
may  be  eminent,  that  their  nobility  may  be  in  the  mouth  of 
all,  and  spread  far  and  wide.  But  the  Prophet  shows  that 
they  labour  in  vain  ;  for  God  will  turn  to  shame  whatever 
they  in  their  great  wisdom  contrived  for  the  honour  of  their 
families.  The  more  provident  then  the  avaricious  are,  the 
more  foolish  they  are,  for  they  consult  nothing  but  disgrace 
to  their  posterity. 

He  adds,  though  thou  cuttest  off  many  people.  This  seems 
to  have  been  expressed  for  the  sake  of  anticipating  an  objec- 
tion ;  for  it  might  have  seemed  incredible  that  the  Babylo- 
nians should  form  designs  disgraceful  to  their  posterity,  when 
their  fame  was  so  eminent,  and  Babylon  itself  was  like  an 
idol,  and  the  king  was  everywhere  regarded  with  great  re- 
verence and  also  fear.  Since  then  the  Babylonians  had  made 
such  advances,  who  could  have  thought  it  possible  that  what 
the  Prophet  declares  here  should  take  place  ?     But,   as  I 


CHAP.  II.  11.  COMMENTARIES  ON  HABAKKUK.  103 

have  already  said,  he  meets  these  objections,  and  says, 
"  Though  the  Babylonians  shall  conquer  many  enemies,  and 
overthrow  strong  people,  yet  this  will  be  of  no  advantage  to 
them  ;  nay,  even  that  Avill  turn  out  to  their  disgrace  which 
they  think  will  be  to  their  glory." 

To  the  same  purpose  is  what  he  adds,  thou  hast  sinned 
against  thy  soul.  Some  give  this  version,  "  Thou  hast  sinned 
licentiously"  or  immoderately ;  others,  "  Thy  soul  has  sin- 
ned," but  these  pervert  the  Prophet's  meaning  ;  for  what  he 
intended  was  nothing  else  but  the  evils  which  tlie  avari- 
cious and  the  cruel  bring  on  themselves,  and  which  will 
return  on  their  own  heads.  When  therefore  the  Babylonians 
contrived  ruin  for  the  whole  world,  the  Prophet  predicts  that 
an  end,  very  diiferent  from  what  they  thought,  would  be  to 
them:  thou  hast  sinned^  he  says,  against  thine  own  soid ;^ 
that  is,  the  evil  which  thou  didst  prepare  to  bring  on  others, 
shall  be  made  by  God  to  fall  on  thine  own  head. 

And  this  kind  of  declaration  ought  to  be  carefully  no- 
ticed ;  that  is,  that  the  ungodly,  while  they  trouble  all,  and 
harass  all,  while  they  torment  one,  plunder  another,  oppress 
another,  do  always  sin  against  their  own  souls  ;  that  is,  they 
do  not  cause  so  much  loss  and  sorrow  to  others  as  to  them- 
selves :  for  the  Lord  will  make  the  evil  they  intend  for 
others  to  return  on  themselves.  He  does  not  speak  here  of 
guilt,  but  of  punishment,  when  he  says,  "  Thou  hast  sinned 
against  thy  soul ;"  that  is,  thou  shalt  receive  the  reward  due 
to  all  thy  sins.  We  now  then  see  what  the  Prophet  means. 
It  now  follows — 

11.  For  the  stone  shall  cry  out  of  11.  Qiiia  lapis  ex  mm-o  clamabit, 
the  wall,  and  the  beam  out  of  the  et  lignum  ex  tabulato  (ad  verhum 
timber  shall  answer  it.  est,  ex  ligno,)  respondebit  ei. 


'  Literally,  "  sinning  thy  soul."  We  have  in  Prov.  viii.  36,  ''XOH,  "  my 
sinner,"  rendered  no  doubt  correctly,  "  he  that  simieth  against  me."  So 
here  "  sinning  thy  soul,"  means  "  sinning  against  thy  soul."  See  the  same 
words  in  Prov.  xx.  2.  In  Num.  xvi.  38,  the  preposition  3  is  before 
"  sovds."  "  Thy  soul  hath  sinned,"  as  given  by  the  Septuagint,  and 
adopted  by  Newcome,  does  not  convey  the  meaning ;  for  to  sin  against  our 
souls,  is  to  injure  ourselves  so  as  to  bring  down  judgment,  as  in  the  case 
mentioned  in  Num.  xvi.  38,  while  the  other  phrase  conveys  only  the  idea 
of  doing  what  is  wrong. — Ed. 


104  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

12.  Woe  to  liira  tliat  buildeth  a  12.  Vae  ?edificanti  urbem  in  san- 
town  with  blood,  and  stablisheth  a  guinibus,  et  paranti  civitatem  in 
city  by  iniquity !  iniqidtate. 

13.  Behold,  is  it  not  of  the  Lord  13.  Annon  ecce  a  Jehova  exerci- 
of  hosts  that  the  people  shall  laboiu"  tuiini  ?  ideo  laborabunt  populi  in 
in  the  very  fire,  and  the  people  shall  igne  et  gentes  in  vanitate  (lioc  est, 
"weary  themselves  for  very  vanity  ?  frustra  fatigabuntur.) 

There  is  here  introduced  by  the  Prophet  a  new  personi- 
fication. He  had  before  jirepared  a  common  song,  which 
would  be  in  the  mouth  of  all.  He  now  ascribes  speech  to 
stones  and  wood,  of  which  buildings  are  formed.  The  stone, 
he  says,  shall  cry  from  the  wall,  and  the  wood  from  the 
chamber  ;  that  is,  there  is  no  part  of  the  building  that  will 
not  cry  out  that  it  was  built  by  plunder,  by  cruelty,  and,  in 
a  word,  by  evil  deeds.  The  Prophet  not  only  ascribes  speech 
to  wood  and  stone,  but  he  makes  them  also  resjDond  one  to 
the  other  as  in  a  choilis,  as  in  lyrics  there  are  voices  which 
take  up  the  song  in  turns.  The  stone,  he  says,  shall  cry 
from  the  wall,  and  the  tvood  shall  respond  to  it  from  the 
chamber  ;^  as  though  he  said,  "There  will  be  a  striking  har- 
mony in  every  part  of  the  building  ;  for  the  wall  will  begin 
and  will  utter  its  song,  '  Behold  I  have  been  built  by  blood 
and  by  iniquity  ;'  and  the  wood  will  utter  the  same,  and 
will  cry,  '  Woe  ; '  but  all  in  due  order ;  there  will  be  no  con- 
fused noise,  but  as  music  has  distinct  sounds,  so  also  the 
stones  will  resjDond  to  the  wood  and  the  wood  to  the  stones, 
so  that  there  may  be,  as  they  say,  corresponding  voices.'' 

The  stone,  then,  from  the  wall  shall  cry,  and  the  wood  shall 
answer — what  will  it  answer  ? — Woe  to  him  who  builds  a  city 

1  The  word  rendered  here  "  wood,"  %«uot,  is  D"'S3,  and  only  found 
here.  The  Septuagint  has  xav^a^os.  a  beetle, —  Si/ni.  a-vvlio-f^o;,  bond,  tie, 
or  joint, — Tlicod.  £vSs<r^«;,  bandage  or  jointing.  The  context  shows  that  it 
must  be  something  connected  with  wood-building.  Parkhurst  says,  that 
it  is  a  verb  in  Syriac,  and  means  to  connect,  to  fasten  together,  and  he  ren- 
ders it  a  beam  or  a  rafter,  which  A\'ould  exactly  suit  this  place.  The  word, 
yV^,  "  from  the  wood,"  evidently  means  the  wood-building  or  wood- 
work. So  that  tahulatum,  a  story  or  a  chamber  in  a  building,  as  rendered 
by  Calvin,  is  not  amiss.  Perhaps  the  best  version  would  be, — 
And  the  beam  from  the  wood-Avork  answers  it. 

Bocliart  says,  that  D''D3,  in  Rabbinical  writings,  means  a  brick,  and 
that  it  was  usual  formerly,  as  it  was  in  this  country  not  long  ago,  to  build 
with  bricks  and  wood  or  timber  together  ;  and  Henderson  has  adopted  this 
meaning,  but  the  other  is  more  satisfactory. — Ed. 


CHAP.  II.  13.  COMMENTARIES  ON  IIABAKKUK.  105 

hy  blood,  and  who  adorns  his  city  by  iniquity.  By  blood 
and  by  iniquity  lie  understands  the  same  thing ;  for  though 
the  avaricious  do  not  kill  innocent  men,  they  yet  suck  their 
blood,  and  what  else  is  this  but  to  kill  them  by  degrees, 
by  a  slow  tormenting  process  ?  For  it  is  easier  at  once  to 
undergo  death  than  to  pine  away  in  want,  as  it  happens  to 
helpless  men  when  spoiled  and  deprived  of  all  their  pro- 
perty. Wherever  there  is  wanton  plundering,  there  is  murder 
committed  in  the  sight  of  God  ;  for  as  it  has  been  said,  he 
who  spares  not  the  helpless,  but  drinks  up  their  blood,  doubt- 
less sins  no  less  than  if  he  were  to  kill  them. 

But  if  this  personification  seems  to  any  one  strange,  he 
must  consider  how  incredible  seemed  to  be  what  the  Prophet 
here  teaches,  and  how  difficult  it  was  to  produce  a  conviction 
on  the  subject.  We  indeed  confess  that  God  is  the  judge  of 
the  world  ;  nay,  there  is  no  one  who  does  not  anticij)ate  his 
judgment  by  condemning  avarice  and  cruelty  ;  the  very 
name  of  avarice  is  infamous  and  hated  by  all :  the  same 
may  be  said  of  cruelty.  But  yet  when  we  see  the  avaricious 
in  sjilendour  and  in  esteem,  we  are  astounded,  and  no  one 
is  able  to  foresee  by  faith  what  the  Prophet  here  declares. 
Since,  then,  our  dulness  is  so  great,  or  rather  our  sottish- 
ness,  it  is  no  wonder  that  the  Prophet  should  here  set  before 
us  the  stones  and  the  wood,  as  though  he  said,  "  When  all 
prophecies  and  all  warnings  become  frigid,  and  God  himself 
obtains  no  credit,  while  openly  declaring  what  he  will  do, 
and  when  his  servants  consume  their  labour  in  vain  by  warn- 
ing and  crying,  let  now  the  stones  come  forth,  and  be  teach- 
ers to  you  who  will  not  give  ear  to  the  voice  of  God  himself, 
and  let  the  wood  also  cry  out  in  its  turn."  This,  then,  is 
the  reason  why  the  Prophet  introduces  here  mute  things  as 
the  speakers,  even  to  awaken  our  insensibility. 

Then  he  adds.  Shall  it  not  be,  behold,  from-  Jehovah  of 
hosts?  Some  give  a  wrong  version,  "Is  not  this,'"  as  though 
run,  ene,  were  put  here  instead  of  a  pronoun  demonstrative  ; 
but  the}^  extenuate  and  obscure  the  beauty  of  the  expression  ; 
nay,  they  pervert  the  meaning  of  the  Prophet :  for  when  he 
says,  n^n,  ene,  behold,  he  refers  not  to  what  he  had  said,  nor 


106  THE  TWELVE  MINOll  PROPHETS.  LECT.  CXII. 

specifies  any  particular  thing-,  and  yet  he  shows,  as  it  were 
by  the  finger,  the  judgment  of  God,  which  he  bids  us  to 
expect;  as  though  he  said,  "Shall  not  God  at  length  have  his 
turn,  when  the  avaricious  and  the  cruel  have  obtained  their 
triumphs  in  tlie  world,  and  darkened  the  minds  and  thoughts 
of  all,  as  though  no  account  were  to  be  given  by  them  before 
the  tribunal  of  God  ?  Shall  not  God  sometime  show  that 
it  is  his  time  to  interpose  V  When,  therefore,  he  says,  Shall 
it  not  be,  behold,  from  Jehovah  ?  it  is  an  indefinite  mode  of 
speaking  ;  he  does  not  say.  This  or  that  shall  be  from  the 
God  of  hosts ;  but,  Shall  it  not  be,  behold,  from  Jehovah  of 
hosts  ?  that  is,  God  seems  now  indeed  to  rest,  and  on  this 
account  men  indulge  themselves  with  greater  boldness  ;  but 
he  will  not  always  remain  still.  Shall  not  God  then  come 
forth,  who  seems  now  to  be  unconcerned  ?  Something  there 
will  at  length  be  from  the  God  of  hosts.  And  the  demon- 
strative particle  confirms  the  same  thing  :  Behold,  he  says, 
as  though  he  would  show  to  the  faithful  as  in  a  picture  the 
tribunal  of  God,  which  cannot  be  seen  by  us  now  but  by 
faith.  He  says,  Behold,  tuill  not  there  be  somethiyig  from  the 
God  of  hosts  ?  that  is.  Will  not  God  at  length  stretch  forth 
his  hand,  to  show  that  he  is  not  unconcerned,  but  that  he 
cares  for  the  affairs  of  men  ?  In  a  w^ord,  by  this  mode  of 
speaking  is  pointed  out  to  us  the  change,  which  we  are  to 
hope  for,  inasmuch  as  it  cannot  be  soon  realized. 

Hence  he  concludes.  The  people,  then,  labour  in  the  fire, 
and  the  people  weary  themselves  in  vain.  To  labour  in  the 
fire  means  the  same  thing  as  to  take  in  hand  an  unprofit- 
able work,  the  fruit  of  Avhich  is  immediately  consumed. 
Some  say  that  people  labour  in  the  fire,  because  Babylon 
had  been  built  by  a  great  number  of  men,  and  at  length 
perished  by  fire  ;  but  this  explanation  seems  far-fetched.  I 
take  a  simpler  view — that  people  labour  in  the  fire,  like  him 
who  performs  a  work,  and  a  fire  is  put  under  it  and  consumes 
it  ;  or  like  him,  who  with  great  labour  polishes  his  own 
work,  and  a  fire  is  prepared,  which  destroys  it  while  in  the 
hands  of  the  artificer.  For  it  is  certain  that  the  Prophet 
repeats   the  same   thing  in  another  form,  when  he  says, 


CHAP.  II.  l^-.  COMMENTARIES  ON  HABAKKUK.  107 

p^'Hl,  becli-rik,  with  vanity,  or  for  vanity.     We  now  then 
apprehend  his  object. 

We  may  here  collect  a  useful  doctrine — that  not  only  the 
fruit  of  labour  shall  be  lost  by  all  who  seek  by  wicked 
means  to  enrich  themselves,  but  also,  that  were  the  whole 
world  favourable  and  subservient  to  them,  the  whole  would 
yet  be  useless  ;  as  it  happened  to  the  king  of  Babylon,  though 
he  had  many  people  ready  to  obey  him.  But  the  Prophet 
derides  all  those  great  preparations ;  for  God  had  fire  at 
hand  to  consume  whatever  they  had  so  eagerly  contrived, 
who  wished  to  spend  all  their  labour  to  please  one  man. 
He  at  length  adds — 

14.  For  the  earth  shall  be  filled  14.  Quia  rcplebitiir  terra  cogni- 
with  the  knowledge  of  the  glory  of  tione  glorife  Jehovas,  sicuti  aquse 
the  Lord,  as  the  waters  cover  the  sea.     operiimt  mare. 

The  Prophet  briefly  teaches  us  here,  that  so  remarkable 
would  be  God's  judgment  on  the  Babylonians,  that  his  name 
would  thereby  be  celebrated  through  the  whole  world.  But 
there  is  in  this  verse  an  implied  contrast  ;  for  God  appeared 
not  in  his  own  glory  when  the  Jews  were  led  away  into 
exile ;  the  temple  being  demolished  and  the  whole  city 
destroyed ;  and  also  when  the  whole  eastern  region  was  ex- 


^  The  construction  of  the  first  line  of  tliis  verse,  as  given  by  Calvin,  is 
stiif  and  unnatural.     There  is  no  doubt  but  that  T^2^\  is  a  pronoun  in  the 
plural  number,  and  so  it  has  been  taken  by  the  Septuagint,  Tavra,  these 
things,  and  such  is  the  rendering  of  the  Syriac  and  Arabic  versions.     No 
improvement,  perhaps,  can  be  made  on  Ncwcome's  rendering  of  this  verse, — 
Are  not  these  things  from  Jehovah  God  of  hosts, 
That  people  should  labour  for  the  fire, 
And  nations  should  veary  themselves  for  a  vain  thing  ? 

The  intimation  is,  that  all  the  buildings  erected  by  blood  and  prepared 
by  iniquity,  were  destined  for  the  fire.  "  For  the  fire,"  CH.  HH,  literally 
is,  for  the  supply  of  fire,  as  Parkhurst  renders  the  phrase  :  then  it  is,  for 
the  supply  of  emptiness  or  vacuity,  p"""!  HI. 

The  two  last  lines,  with  some  variety,  are  found  in  Jer.  11.  58,  and  ap- 
plied to  Babylon.  In  Jeremiah,  "  for  a  vain  thing"  is  in  the  first  line,  and 
"  for  the  fire"  is  in  the  second.  Jeremiah  puts  the  less  evil  first,  and  the 
greatest  last ;  but  Habakkuk"s  usual  manner  is  the  reverse,  which  has 
been  before  noticed,  and  we  find  an  instance  in  the  preceding  verse,  where 
he  mentions  "  blood"  first,  and  in  the  next  line  "  iniquity." 

That  the  destination  of  Babylon  for  the  fire  is  here  meant,  seems  evident 
from  the  following  verse.     See  Jer.  li.  25. — Ed. 


108  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXII. 

posed  to  rapine  and  plunder.  When  therefore  the  Babylo- 
nians were,  after  the  Assyrians,  swallowing  up  all  their 
neighbours,  the  glory  of  God  did  not  then  shine,  nor  was  it 
conspicuous  in  the  world.  The  Jews  tliemselves  had  become 
mute ;  for  their  miseries  had,  as  it  were,  stupified  them  ; 
their  mouths  were  at  least  closed,  so  that  they  could  not 
from  the  heart  bless  God,  while  he  was  so  severely  afflicting 
them.  And  then,  in  that  manifold  confusion  of  all  things, 
the  profane  thought  that  all  things  here  take  place  fortui- 
tously, and  that  there  is  no  divine  providence.  God  then 
was  at  that  time  hid :  hence  the  Prophet  says,  Filled  shall 
be  the  earth  with  the  knowledge  of  God  ;  that  is,  God  will 
again  become  known,  when  by  stretching  forth  his  hand  he 
will  execute  vengeance  on  the  Babylonians  ;  then  will  the 
Jews,  as  well  as  other  nations,  acknowledge  that  the  world 
is  governed  by  God's  providence,  as  it  had  been  once  created 
by  him. 

We  now  understand  the  Prophet's  meaning,  and  why  he 
says,  that  the  earth  would  be  filled  with  the  knowledge  of 
God's  glory  ;  for  the  glory  of  God  previously  disappeared 
from  the  world,  with  regard  to  the  perceptions  of  men  ;  but 
it  shone  forth  again,  when  God  himself  had  erected  his 
tribunal  by  overthrowing  Babylon,  and  thereby  proved  that 
there  is  no  power  among  men  which  he  cannot  control.  We 
have  the  same  sentence  in  Isaiah  xi.  9.  ^    The  Prophet  there 

1  The  idea  is  nearly  the  same,  though  not  the  words.  The  verse  in 
Isaiah  is  literally  this — 

For  fill  the  earth  shall  the  knowledge  of  Jehovah, 
Like  the  waters  spreading  over  the  sea. 
The  verb  rendered  "  cover"  here  and  in  Isaiah  is,  HD^,  which  means  first 
to  spread,  and  in  the  second  place  to  cover,  as  the  effect  oi"  spreading.  It 
is  followed  here  by  PJ?,  over,  and  by  ?,  over,  in  Isaiah ;  and  so  spreading 
must  be  the  idea  included  in  the  verb.  The  comparison  in  Isaiah  is  be- 
tween knowledge  and  waters,  and  the  earth  and  the  sea.  Hence  the 
common  version  does  not  properly  present  the  comparison.  The  verb  vb'O, 
is  used  in  a  passive  and  active  sense.  See  Gen.  vi.  13,  and  Gen.  i.  22 ; 
xxiv.  16.  This  verse  may  be  rendered  in  Welsh  word  for  word,  without 
changing  the  order  in  one  instance  : — 

Canys  Uenwa  y  ddaear  wybodaeth  o  Jehova, 
Vel  y  dyvroedd  dros  y  mor  yn  ymdaenu. 

"  The  knowledge  of  Jehovah,"  nilT'TlN  nyn,  is  not  an  instance  of  a  geni- 
tive case  by  juxtaposition,  which  is  common  both  in  Hebrew"  and  in  Welsh ; 


CHAP.  II.  14.     COMMENTARIES  ON  HABAKKUK.  109 

speaks  indeed  of  the  kingdom  of  Christ ;  for  when  Christ  was 
openly  made  known  to  the  world,  the  knowledge  of  God's 
glory  at  the  same  time  filled  the  earth ;  for  God  then  ap- 
peared in  his  own  living  image.  But  yet  our  Prophet  uses 
a  proper  language,  when  he  says  that  the  earth  shall  then 
be  filled  with  the  knowledge  of  God's  glory,  when  he  should 
execute  vengeance  on  the  Babylonians.  Hence  incorrectly 
have  some  applied  this  to  the  preaching  of  the  gospel,  as 
though  Habakkuk  made  a  transition  from  the  ruin  of  Baby- 
lon to  the  general  judgment :  this  is  a  strained  exposition. 
It  is  indeed  a  well-known  mode  of  speaking,  and  often 
occurs  in  the  Psalms,  that  the  power,  grace,  and  truth  of 
God  are  made  known  through  the  world,  when  he  delivers 
his  people  and  restrains  the  ungodly.  The  same  mode  the 
Prophet  now  adopts  ;  and  he  compares  this  fulness  of  know- 
ledge to  the  waters  of  the  sea,  because  the  sea,  as  we  know, 
is  so  deep,  that  there  is  no  measuring  of  its  waters.  So 
Habakkuk  intimates,  that  the  glory  of  God  would  be  so 
much  known  that  it  would  not  only  fill  the  world,  but  in  a 
manner  overflow  it :  as  the  waters  of  the  sea  by  their  vast 
quantity  cover  the  deep,  so  the  glory  of  God  would  fill 
heaven  and  earth,  so  as  to  have  no  limits.  If,  at  the  same 
time,  there  be  a  wish  to  extend  this  sentence  to  the  coming 
of  Christ,  I  do  not  object :  for  we  know  that  the  grace  of 
redemption  flowed  in  a  perpetual  stream  until  Christ  appeared 
in  the  world.  But  the  Prophet,  I  have  no  doubt,  sets  forth 
here  the  greatness  of  God's  power  in  the  destruction  of 
Babylon.  ^ 


for  DK  here  must  be  a  preposition,  "  from,"  for  it  is  sometimes  used  for 
r\iiD.  It  is  a  knowledge  that  was  to  come  from  Jehovah,  and  not  a  know- 
ledge of  Jehovah. — Ed. 

'  There  is  no  reason  to  doubt  but  that  this  is  the  meaning  of  the  sen- 
tence here :  and  it  is  a  striking  instance  of  the  variety  of  meaning  Avhich 
belongs  to  similar  expressions,  when  differently  connected.  The  glory  of 
God  is  manifested  by  judgments  as  well  as  by  mercies.  In  Isaiah  it  is  "  the 
knowledge  of  or  from  Jehovah ;"  here  the  expression  is,  "  the  knowledge 
of  the  glory  of  Jehovah."  By  "  the  knowledge  of  Jehovah"  is  to  be  mider- 
stood  the  revelation  made  by  the  gospel.  But  by  "  the  knowledge  of  his 
glory"  is  meant  evidently  the  display  of  his  power  in  destroying  Babylon, 
as  power  is  often  signified  by  glory. — Ed. 


i  10  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  are  so  inclined  to  do  wrong,  that 
every  one  is  natuially  disposed  to  consider  his  own  private  ad- 
vantage— O  grant  that  we  may  confine  ourselves  by  that  restraint 
which  thou  layest  on  us  by  thy  Prophets,  so  that  we  may  not 
allow  our  coveting  to  break  forth  so  as  to  commit  Avrong  or 
iniquity,  but  confine  ourselves  within  the  limits  of  what  is  just, 
and  abstain  from  what  belongs  to  others :  may  we  also  so  leani 
to  console  ourselves  in  aU  our  distresses,  that  though  we  may  be 
unjustly  oppressed  by  the  wicked,  we  may  yet  rely  on  thy  pro- 
vidence and  righteous  judgment,  and  patiently  wait  until  thou 
deliverest  us,  and  makest  it  manifest  that  whatever  the  wicked 
devise  for  our  ruin,  so  cleaves  to  themselves  as  to  retiu-n  and 
recoil  at  length  on  their  own  heads ;  and  may  we  so  fight  under 
the  banner  of  the  Cross,  as  to  possess  our  souls  in  patience, 
until  we  at  length  shall  attain  that  blessed  Ufe  which  is  laid  up 
in  heaven  for  us,  tln-ough  our  Lord  Jesus  Christ.     Amen. 


15.  Woe  unto  him  that  giveth  15.  Vse  qui  potat  sociuni  suum  (vel, 
his  neighbour  drink,  that  put-  amicum :)  conjungis  (conjungens)  calorem 
test  thy  bottle  to  him,  and  tuum  (vel,  utrem  tuum;  alii  vertunt,  ad- 
makest  him  drunken  also,  that  hibes  venenum  tuum,  vel,  iram  tuam ; 
thou  mayest  look  on  their  na-  alii,  intendens  iram ;)  atque  etiam  ine- 
kedness !  brias,  ut  aspicias  super  nuditates  eorum 

{id  est,  verenda.) 

16.  Thou  art  filled  with  shame  16.  Saturatus  es  ignominia  ex  gloria 
tor  glory :  drink  thou  also,  and  (vel,  pro  gloria  :)  bibe  etiam  tu  et 
let  thy  foresldn  be  vincovered:  disco-operire  (vel,  sopiares;)  fundetur 
the  cup  of  the  Lord's  right  super  te  calix  dexterse  Jehovse,  et 
hand  shall  be  turned  unto  thee,  vomitus  ignominise  super  gloriam 
and  shameful  spewing  shall  be  tuam. 

on  thy  glory. 

This  passage,  in  which  the  Prophet  condemns  the  king 
of  Babylon  for  his  usual  practice  of  rendering  drunk  his 
friends,  is  frigidly  interpreted  by  most  expounders.  It  has 
been  already  often  said  how  bold  the  Jews  are  in  contriving 
what  is  fabulous  ;  when  nothing  certain  occurs  to  them,  they 
divine  this  or  that  without  any  discrimination  or  shame. 
Hence  they  say,  that  Nebuchadnezzar  was  given  to  excess, 
and  led  all  whom  he  could  into  a  participation  of  the  same 


-CHAP.  II.  1 5.  COMMENTARIES  ON  II ABAKKUK.  Ill 

vice.    They  also  think  that  his  associates  were  captive  kings, 
as  though  he  bid  them  for  the  sake  of  sport  to  be  brought 
to  his  table,  and  by  drinking  to  their  health,  forced  them  to 
intoxication,  that  he  might  laugh  at  them  when  they  made 
themselves  base  and  ridiculous.     But  all  this  is  groundless  ; 
for  there  is  no  history  that  relates  any  such  thing.     It  is, 
however,  easy  to  see  that  another  matter  is  here  treated  of 
by  the  Prophet ;  for  he  does  not  speak  of  the  king  only,  but 
he  refers  to  the  whole  empire.     I  therefore  doubt  not  but 
that  this  whole  discourse,  in  which  the  Babylonian  king  is 
condemned  for  making  drunk  his  associates  or  friends,  is 
metaphorical  or  allegorical.    But  before  I  proceed  further  on 
the  subject,  I  shall  say  something  as  to  the  words;  for  the 
meaning  of  the  Prophet  will  thereby  be  made  more  evident. 
Woe,  he  says,  to  him  who  gives  his  friend  drink  ;  then  he 
adds,  nn^n  nSDtt,  mesephech  chemetak,  "  who  joinest  thy 
bottle."     n^n,  cheme,  is  taken  in  Hebrew  for  a  bottle  ;  and 
we  know,  and  it  is  sufficiently  evident  from  Scripture,  that 
the  Jews  used  bottles  of  skin,  as  there  are  casks  and  larger 
vessels  with  us.     Since,    then,   they   put   their   wine  into 
bottles,  these  were  often  taken  for  their  cups,  as  it  is  in  our 
language,  when  one  says,  Des  fiacons,  des  bouteilles.     Hence 
some   give   this   explanation — that   the   king    of  Babylon 
brought  forth  his  flagons,  that  he  might  force  to  intoxica- 
tion, by  excessive  drinking,  those  who  could  not  and  dared 
not  to  resist  his  will.     But  others  render  T]f2'n,  cheme,  wrath, 
with  a  preposition  understood :  and  in  order  that  nothing 
may  be  understood,  some  render  the  participle,  HSDD,  "  dis- 
playing," that  is,  "  his  furj'-.''     But  as  n^H,  cheme,  means 
to  be  hot,  we  may,  therefore,   properly  give  this  version, 
"  Uniting  thy  heat ;"  that  is,  "  It  is  not  enough  for  thee  to 
inebriate  others,  except  thou  implicatest  them  with  thyself." 
We  now  perceive  the  meaning  of  this  phrase.    He  adds,  Aiid 
thou  also  dost   inebriate.     "We   may   hence   learn  that  the 
Prophet  had  no  other  thing  in  view,  but  to  show  that  the 
king  of  Babylon  sought  for  himself  many  associates  in  his 
intemperance  or  excess :  at  the  same  time  he  takes,  as  I 
have  said,  excess  in  a  metaphorical  sense.     I  shall  presently 
explain  more  fully  what  all  this  means ;  but  now  we  only 


112  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 

expound  tlie  words.  And  thou,  he  says,  dost  also  inebriate : 
the  particle  ^{<,  as  it  is  well  known,  is  laid  down  for  the  sake 
of  amplifying.  After  having  said,  Thou  unitest  thy  heat; 
that  is,  thou  exhalest  thine  intemperance,  so  that  others 
also  contract  the  same  heat  with  thyself,  he  immediately 
adds,  Thou  inebi'iatest  them.  It  follows,  that  their  nakedness 
may  he  made  open ;  that  is,  that  they  may  disclose  them- 
selves with  shame.  The  following  verse  I  shall  defer  until 
we  shall  see  more  clearly  what  the  Prophet  had  in  view.^ 

As  I  have  already  said  the  Prophet  charges  the  Babylo- 
nian king  with  having  implicated  neighbouring  kings  in  his 
own  evil  desires,  and  with  having  in  a  manner  inebriated 

^  The  rendering  of  this  verse  has  been  various,  though  most  agree  as 
to  its  import.  Grotius,  Marckius,  and  Henderson,  take  nearly  the  same 
view  of  its  meaning  as  Calvin,  regarding  it  as  metaphorical.  But  Marc- 
kius thinks  that  the  drunkenness  which  the  king  of  Babylon  produced, 
means  the  evils  which  he  inflicted  on  other  nations.  To  make  a  nation 
drunk  was  to  subdue  and  oppress  it.  See  Is.  li.  17,  22  ;  Jer.  xxv.  15,  16, 
27,  28;  li.  7,  39,  57.  This  view  is  confirmed  by  the  following  verse, 
■where  the  king  of  Babylon  is  threatened  wath  a  similar  judgment ;  he  was 
also  to  drink  of  the  cup  of  Jehovah's  right  hand.  As  he  made  other 
nations  drunk,  so  the  Lord  threatens  him  with  a  like  visitation. 

The  verse  will  admit  of  a  much  simpler  rendering  than  what  has  been 
commonly  offered,  such  as  the  following : — 

Woe  to  him  who  makes  his  neighbour  to  drink. 
Who  adds  his  bottle,  and  also  strong  drink. 
In  order  that  he  may  look  on  their  nakedness. 

To  render  nDD,  wrath,  or  heat,  or  gall,  or  poison,  as  some  have  done,  is 
to  introduce  an  idea  foreign  to  the  context,  and  the  word  is  often  found  to 
signify  the  bottle  of  skin  in  which  Avine  was  kept.  Newcome  renders  it 
"  flagon."  By  mentioning  bottle,  abtmdance  of  wine  was  probably  intended, 
and  to  this  abundance  was  added  the  strong  drink,  "l3t^',  intoxicating 
liquor.  It  is  commonly  rendered  as  though  it  were  a  verb  in  Hiphil ;  but 
it  is  not  so.  It  means  here  no  doubt,  as  in  other  places,  strong  drink. 
This  line  is  only  an  amplification,  as  we  find  often  in  the  Prophets,  of  the 
preceding  line. 

Thoiigh  there  is  no  MS.  which  has  "  his  "  instead  of  "  thy  "  connected 
■with  "  bottle,"  yet  the  preceding  and  the  following  lines  seem  to  require 
it ;  and  this  is  the  reading  of  Symmaclms  and  of  the  Vulgate.  The  change 
of  persons,  it  is  true,  is  very  common  in  the  Prophets,  but  not  in  such  a 
way  as  we  find  here,  the  third  person  being  adopted  both  in  the  preceding 
and  in  the  following  line. 

The  idea  of  drinking  as  a  judgment  may  have  arisen  from  the  cup  of 
malediction  given  to  criminals  before  their  execution.  See  also  Ps.  Ixxv. 
8.  Babylon  is  in  Jer.  li.  7,  represented  as  "a  golden  cup"  in  God's 
hand  to  make  the  nations  drunken.  It  was  "  golden  "  to  signify  an  out- 
ward appearance  that  was  plausible  and  alluring.  So  the  mystic  Babylon 
is  said  to  have  a  golden  cup,  Avhich  Avas  full  of  all  abominations,  Rev. 
xvii.  4. — Ed. 


CHAP.  II.  15,  16.     COMMENTARIES  ON  HABAKKUK.  113 

them.  He  indeed  compares  the  insatiable  avarice  of  tliat 
king  to  intemperance  ;  for  as  it  is  the  object  of  drunken  men 
not  to  drink  what  may  suffice  them,  but  to  glut  themselves 
with  wine,  so  also  Avlien  avarice  is  dominant  in  the  hearts 
of  men,  thej  are  seized  with  a  certain  kind  of  fury,  like  a 
person  who  has  an  immoderate  love  for  wine.  This  is  the 
reason  for  the  metaphor ;  for  the  Babylonian  king,  when  he 
thirsted  for  the  blood  of  men,  and  also  for  wealth  and  king- 
doms, led  into  the  same  kind  of  madness  many  other  kings  ; 
for  he  could  not  have  succeeded  except  he  had  allured  the 
favour  of  many  others,  and  deceived  them  with  vain  expec- 
tations. As  a  person  who  gives  himself  up  to  drinking 
wishes  to  have  associates,  so  Habakkuk  lays  the  same  thing 
to  the  charge  of  the  king  of  Babylon  ;  for  being  himself 
addicted  to  insatiable  avarice,  he  procured  associates  to  be 
as  it  were  his  guests,  and  quaffed  wine  to  them,  that  is, 
excited  their  cupidity,  that  they  might  join  him  in  his 
wars ;  for  each  hoped  for  a  part  of  the  spoil  after  victory. 
Since,  then,  he  had  thus  blinded  many  kings,  they  are  said 
to  have  been  inebriated  by  him.  We  indeed  know  that 
such  allurements  infatuate  the  minds  and  hearts  of  men ; 
for  there  is  no  intoxication  that  stultifies  men  more  than 
that  eager  appetite  by  which  they  devour  both  lands  and 
seas. 

We  now  then  apprehend  what  the  Prophet  meant — that 
the  Babylonian  king  not  only  burnt  with  his  own  avarice, 
but  kindled  also,  as  it  were,  a  flame  in  others,  like  drunken 
men  who  excite  one  another.  As  then  he  had  thus  inflamed 
all  the  neighbouring  kings  to  rush  headlong  without  any 
consideration  and  without  any  shame,  like  a  person  suffo- 
cated and  overcome  by  excessive  drinking ;  so  the  Prophet 
designates  this  inflaming  as  quaffing  wine  to  them. 

And  this  metaphor  ought  to  be  carefully  observed  ;  for  we 
see  at  this  day  as  in  a  mirror  what  the  Prophet  teaches 
here.  For  all  the  great  princes,  when  they  devise  any  plans 
of  their  own,  send  their  ambassadors  here  and  there,  and 
seek  to  involve  with  themselves  other  cities  and  princes ; 
and  as  no  one  is  willing  to  endanger  himself  without  reason, 
they  set  forth  many  fallacious  allurements.     And  when  any 

VOL,  IV.  H 


114  THE  TAVELVE  MINOll  PROPHETS.  LECT.  CXIII. 

city  fears  a  neighbouring  prince,  it  will  seek  to  fortify  itself 
by  a  new  protection  ;  so  a  treaty,  when  oifered,  becomes  like 
a  snare  to  it.  And  then  when  any  inferior  prince  wishes  to 
enlarge  his  borders,  or  to  revenge  himself,  he  willingly  puts 
on  arms,  nay,  anxiously,  that  he  may  be  able,  by  the  help 
of  a  greater,  to  effect  his  purpose,  which  he  could  not  other- 
wise accomplish.  Thus  we  see  that  dukes  and  counts,  as 
they  are  called,  and  free  cities,  are  daily  inebriated.  They 
who  are  chief  kings,  abounding  in  wine,  that  is,  full  of  many 
vain  promises,  give  to  drink,  as  it  were  Avitli  full  flagons, 
bidding  wine  to  be  brought  forth  on  a  well  furnished  table — 
"  I  will  make  thine  enemy  to  give  way  to  thee,  and  thou  shalt 
compel  him  according  to  thy  wish,  and  when  I  shall  obtain 
the  victory  a  jDart  of  the  spoil  shall  be  allotted  to  thee;  I 
desire  nothing  but  the  glory.  With  regard  to  you,  the  free 
cities,  see,  ye  tremble  continually  ;  now  if  you  lie  under  my 
shadow,  it  will  be  the  best  security  for  you."  Such  quaffing 
is  to  be  found  at  this  day  almost  throughout  the  whole  of 
Europe. 

Then  the  Prophet  does  not  without  reason  commemorate 
this  vice  in  the  king  of  Babylon — that  he  made  those  asso- 
ciates drunk  whom  he  had  bomid  to  himself  by  perfidious 
treaties  ;  for  as  it  has  been  said,  there  is  no  intoxication  so 
dangerous  as  this  madness  ;  that  is,  when  any  one  promises 
this  or  that  to  himself,  and  imagines  what  does  not  exist. 
Hence  he  not  only  says,  that  the  Babylonian  king  gave  drink 
to  his  friends,  but  also  that  he  joined  his  bottles ;  as  though  he 
had  said  that  he  was  very  liberal,  nay,  prodigal,  while  seek- 
ing associates  in  his  intemperance  ;  for  if  one  condition  did 
not  suffice,  another  was  added — "  Behold,  my  king  is  pre- 
pared ;  but  if  he  is  not  enough  another  will  be  joined  with 
him."  They  thus  then  join  together  their  heat.  If  we  take 
n^n,  cheme,  for  a  bottle,  then  to  join  together  their  bottles 
would  mean,  that  they  accumulated  promises  until  they  in- 
ebriated those  whom  they  sought  to  deceive.  But  if  the 
other  interpretation  be  more  approved,  which  I  am  disposed 
to  follow,  then  the  meaning  would  be — They  join  together 
their  own  heat,  that  is,  they  implicate  others  with  them- 
selves ;  as  they  burn  themselves  with  insatiable  cui)idity,  so 


CHAP.  II.  15,  1().    COMMENTARIES  ON  HABAKKUK.  115 

tlicy  spread  this  ardour  far  and  wide,  so  that  the  desires  of 
many  become  united. 

He  afterwards  adds — that  thou  mayest  see  their  nakedness. 
It  was  not  indeed  an  object  to  the  king  of  Babylon  to  dis- 
close the  reproach  of  all  those  whom  he  had  induced  to  take 
part  in  his  wars ;  but  we  know  that  great  kings  are  wont  to 
neglect  their  friends,  to  whom  at  first  they  promise  every 
thing.  When  a  king  wishes  to  entice  to  himself  a  free  city 
or  an  inferior  prince,  he  will  say — "  See,  I  seek  nothing  but 
to  be  thy  friend.''  We  indeed  see  how  shamefully  they  per- 
jure themselves ;  nor  is  it  enough  for  them  to  utter  these 
perjuries  in  their  courts ;  but  not  many  years  pass  away 
before  our  great  kings  make  public  their  abominable  j^er- 
juries ;  and  it  appears  immediately  afterwards  that  they 
tlius  seek,  without  any  shame,  to  mock  both  God  and  all 
mankind.  After  testifying  that  they  seek  nothing  except  to 
defend  by  their  protection  what  is  right  and  just,  and  to 
resist  the  tyranny  and  pride  of  others,  they  immediately 
draw  back  when  anything  adverse  afterwards  happens,  and 
the  city,  which  had  hoped  everything  from  so  liberal  a  king, 
is  aftenvards  forced  to  submit  and  to  agree  with  its  enemies, 
and  to  manage  matters  anyhow  ;  thus  its  nakedness  is  dis- 
closed. In  the  same  manner  also  are  inferior  princes  deprived 
of  their  poAver.  And  to  whom  is  this  to  be  imputed  but  to 
the  principal  author  ?  For  when  any  one,  for  the  sake  of 
ambition  or  avarice,  leads  others  to  inconvenience  or  to 
danger,  he  may  justly  and  correctly  be  said  to  disclose  their 
nakedness.  We  now  apprehend  the  Prophet's  real  meaning, 
which  interpreters  have  not  understood.  I  come  now  to  the 
next  verse — 

He  says  that  he  is  satiated  with  shame  instead  of  glory. 
Some  give  this  rendering — "  Thou  art  satiated  with  shame 
more  than  glory;"  but  this  does  not  suit  the  passage  ;  for 
the  Prophet  does  not  mean  that  the  Babylonian  king  was 
satiated  with  his  own  reproach,  but  rather  with  that  of 
others.  Secondly,  the  particle  2D,  mem,  is  not  put  here  in  a 
comparative  sense,  but  the  clause  is  on  the  contrary  to  be 
understood  thus — "  By  thy  gloiy,  or,  on  account  of  thy 
glory,  thou  art  satiated  with  shame."     It  must  also  in  the 


116  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 

third  place  be  observed,  that  punishment  is  not  what  the 
Prophet  describes  in  these  words  ;  for  it  immediately  follows 
— r\r\^  DJ  nn^^,  shite  gam  ate,  "  drink  thou  also."  He 
comes  now  to  punishment.  By  saying,  then,  that  the  king 
of  Babylon  was  satiated  with  shame  on  account  of  glory,  it 
is  the  same  as  though  he  had  said,  that  while  he  was  intent 
on  increasing  his  own  glory  he  brought  all  others  to  shame. 
It  is  indeed  the  common  game  of  great  kings,  as  it  has  been 
said,  to  enlarge  their  own  power  at  the  expense  and  loss  of 
others.  They  would,  indeed,  if  they  could,  render  their 
friends  safe ;  but  when  any  one  loses  ground  in  their  favour 
they  neglect  him.  We  see  how  at  this  day  great  kings, 
raising  great  armies,  shed  innocent  blood.  When  a  slaughter 
is  made  in  war  they  express  their  grief,  but  it  is  only  on  ac- 
count of  their  own  glory  or  advantage.  They  will  in  words 
profess  that  they  sympathize  with  the  miserable  men  who 
faithfully  spent  their  life  for  them,  but  they  have  for  them 
no  real  concern.  As,  then,  great  kings  draw  human  blood, 
and  care  nothing  when  many  perish  for  their  sake,  the  Pro- 
phet justly  says.  That  the  king  of  Babylon  was  satiated  with 
shame  on  account  of  glory ;  that  is,  that  while  he  was  seek- 
ing his  own  glory  he  was  satiated  with  the  reproaches  of 
many ;  for  many  perished  on  his  account,  many  had  been 
robbed  of  their  power,  or  were  afterwards  to  be  robbed — for 
the  Prophet  refers  not  here  to  what  had  taken  place,  but 
he  sj^eaks  of  things  future ;  and  the  past  tense  of  verbs  was 
intended  to  express  certainty ;  and  we  know  that  this  was  a 
common  mode  of  speaking  with  the  Projjhets.^ 

He  now  adds — drink  thou  also.  We  hence  see  that  the 
king  of  Babylon  was  secure  as  long  as  he  remained  un- 

^  The  view  presented  here  of  the  first  clause  of  the  verse  is  striking,  and 
such  as  tlie  words  may  admit.  But  most  commentators  attach  to  them 
another  meaning.     Newcome's  version  is — 

Thou  art  filled  with  shame  instead  of  glory. 

Henderson's  rendering  is — 

Thou  art  filled  with  shame,  not  with  glory. 

The  verb  being  in  the  past  tense  seems  to  favour  Calvin's  view — "  Thou 
hast  been  satiated  with  shame  from  glory,"  that  is,  thou  hast  been  filled 
to  satiety  with  the  shame  occasioned  to  others,  arising  from  the  pursuit  of 
thine  own  glory.  And  then,  as  Calvin  justly  observes,  his  punishment  is 
denounced — "  JJrink  thou  also." — Ed. 


CHAP.  ir.  15,  10'.  commentaries  on  habakkuk.  117 

touched,  though  liis  alliance  and  friendsliip  had  proved 
ruinous  to  many.  As  long  then  as  his  kingdom  flourished, 
the  king  of  Babylon  cared  but  little  for  the  losses  of  others. 
Hence  the  Prophet  says — "  Thou  shalt  also  drink  ;  thou 
thinkest  that  others  only  shall  be  punished,  as  though  thou 
wert  not  exposed  to  God's  judgment ;  but  thou  shalt  come 
in  thy  turn  and  drink;" — in  what  way?  He  speaks  here 
allegorically  of  the  vengeance  which  was  nigh  the  king  of 
Babylon — "  Thou,  also,"  he  says,  "  shalt  drink  and  become  a 
reproach,"  or,  shalt  be  uncovered. 

The  word  7'^^,  orel,  means  in  Hebrew  the  foreskin  ;  and 
the  foi'eskinned,  or  uncircumcised,  was  the  name  given  to 
the  profane  and  the  base,  or  the  contaminated ;  and  hence 
many  give  this  rendering — "  Thou  also  shalt  become  igno- 
minious;" but  others  express  more  clearly  the  Prophet's 
meaning  by  this  version — "  Thou  shalt  be  uncovered."  Yet 
their  opinion  is  not  amiss  who  think  that  there  is  here  a 
change  of  letters,  that  7'iyn,  eorcl,  is  put  for  7y^n,  e7'ol;  and 
7S?1>  "^ol,  means  to  be  cast  asleep  ;  and  it  well  suits  a  drunken 
man  to  say  that  he  is  stupified.  But  as  the  Prophet  had 
spoken  of  nakedness,  I  retain  the  word  as  it  is  ;  and  thus 
the  two  clauses  will  correspond — Then  thou  shalt  drink  and 
be  uncovei'ed. 

Then  follows  the  explanation — Poured  forth^  into  thee 
shall  he  the  cup  of  Jehovah's  right  hand;  that  is,  "the  Lord 
shall  in  his  time  be  thy  cup-bearer ;  as  thou  hast  inebriated 
many  nations,  and  under  the  pretence  of  friendsliip  hast 
defrauded  those  who,  being  bound  to  thee  by  treaties,  have 
been  ruined  ;  so  the  Lord  will  now  recompense  thee  with 
the  reward  which  thou  hast  deserved  :  As  thou  hast 
been  a  cup-bearer  to  others,  so  the  Lord  will  now  become 
thy  cujD-bearor,  and  will  inebriate  thee,  but  after  another 
manner."  We  indeed  know  what  the  Scripture  everywhere 
means  by  the  cup  of  God's  hand — even  vengeance  of  every 
kind,  God  strikes  some  with  giddiness  and  pj-ecipitates 
them,  when  deprived  of  all  humanity,  into  a  state  of  mad- 

^  The  verb  31Dn,  loosely  expressed  here,  is  very  correctly  rendered  by 
Henderson  "  shall  come  round ;"  and  this  is  the  idea  which  Calvin  suggests 
in  the  following  explanation. — Ed. 


]18  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 

ness  ;  others  lie  infatuates  by  insensibility  ;  some  he  deprives 
of  all  understanding,  so  that  they  perceive  nothing  aright ; 
against  others  he  rouses  up  enemies,  who  treat  them  with 
cruelty.  Hence  the  Lord  is  said  to  extend  his  cup  to  the 
wicked  whenever  he  takes  vengeance  on  them. 

Therefore  he  adds — the  reproach  of  spewing  shall  he  on  thy 
glory.  The  word  p/pN*^,  kikolun,  is  a  compound.^  We  have 
already  seen  that  Iwp,  kolun,  is  shame  ;  and  now  he  speaks 
of  shameful  spewing.  And  this  may  be  referred  to  the  king 
of  Babylon — that  he  himself  would  shamefully  spew  out 
what  he  had  before  intemperately  swallowed  down ;  or  it 
might  be  fitly  applied  to  his  enemies — that  they  would  spew 
in  the  face  of  the  king  of  Babylon. 

The  end  of  which  Habakkuk  speaks,  awaits  all  tyrants, 
who  disturb  the  world  by  their  cupidity.  Ambition  does 
indeed  so  infatuate  them,  that  they  neither  spare  human 
blood,  nor  hesitate  to  endanger  their  nearest  and  most 
friendly  associates.  Since  then  an  insatiable  thirst  for  glory 
thus  inflames  them,  the  Prophet  justly  allots  to  them  this 
reward — that  they  shall  receive  filthy  and  shameful  spewing 
instead  of  that  glory,  in  seeking  which  they  observed  no 
limits.      Let  us  now  proceed — 

17.  For  the  violence  of  Lebanon         17.  Quia  violentia  Libani  operiet 

shall  cover  thee,   and   the   spoil  of  te  et  prsedatio  animaUum,  quae  ter- 

beasts,  which  made  them  afraid,  be-  ruit  ea  (vel,  qufe  contrivit,)  propter 

cause  of  men's  blood,  and  for  the  sanguines    hominis     et    violentiam 

violence  of  the  land,  of  the  city,  and  terrpe,  urbis  et  omnium  habitantium 

of  all  that  dwell  therein.  in  ea. 

We  may  hence  easily  learn,  that  the  Prophet  has  not  been 
speaking  of  drunkenness,  but  that  his  discourse,  as  we  have 
explained,  was  metaphorical ;  for  here  follows  a  reason,  why 


'  It  is  commonly  derived  from  ""p,  a  contraction  of  N"'p,  a  vomit  or  spew- 
ing, and  ])?p,  shame.  Compounds  are  no  common  things  in  Hebrew ;  and 
these  are  found  separate  in  nine  MSS.  The  Septuagint  have  ar/^/a,  re- 
proach only ;  and  the  Vulgate,  "  vomitus  ignomini?e — the  spewing  of  shame." 
Newcome  renders  it  "  foul  shame,"  and  Henderson  "  great  ignominy,"  re- 
garding it  as  a  reduplicate  noun  for  Jvp/p.  But  as  drunkenness  is  the 
metaphor  used,  "  Khameful  spewing,"  or  the  spewing  of  shame  or  of  re- 
proach is  most  suit;ible  to  the  passage. — Ed. 


CHAP.  II.  17.  COMMENTAEIES  ON  IIABAKKUK.  119 

lie  liad  denounced  sucli  a  punislimcnt  on  the  king  of  Babylon, 
and  that  was,  because  be  had  exercised  violence,  not  only 
against  all  nations  indiscriminately,  but  also  against  the 
chosen  people  of  God.  He  had  before  only  set  forth  in 
general  the  cruelty  with  which  the  king  of  Babylon  had  de- 
stroyed many  nations  ;  but  he  now  speaks  distinctly  of  the 
Jews,  in  order  to  show  that  God  would  in  a  peculiar  manner 
be  the  avenger  of  that  cruelty  which  the  Chaldeans  had 
employed  towards  the  Jev/s,  because  the  Lord  had  taken 
that  people  under  his  own  protection.  Since  then  the  king 
of  Babylon  had  assailed  the  children  of  God,  who  had  been 
adopted  by  him,  and  whose  defender  he  was,  he  denounces 
upon  him  here  a  special  punishment.  We  thus  see  that  this 
discourse  is  properly  addressed  to  the  Jews  ;  for  he  intended 
to  bring  them  some  consolation  in  their  extreme  evils,  so 
that  they  might  strengthen  their  patience  ;  for  they  were 
thereby  made  to  see  that  the  wrongs  done  to  them  were  come 
to  a  reckoning  before  God. 

By  Lihanus  then  we  are  to  understand  either  Judea  or 
the  temple  ;  for  Libanus,  as  it  is  well  known,  was  not  far 
from  the  temple  ;  and  it  is  elsewhere  found  in  the  same 
sense.  But  if  any  extends  this  to  the  land  of  Judea,  the 
meaning  will  be  the  same  ;  there  will  be  but  little  or  no 
diiference  as  to  the  subject  that  is  handled.  Because  the 
violence  then  of  Libanus  shall  overwhelm  thee. 

Then  come  the  words,  the  pillaging  of  beasts.  Interpreters 
think  that  the  Chaldeans  and  Assyrians  are  here  called 
nitons,  bemiit,  beasts,  as  they  had  been  savage  and  cmel, 
like  wild  beasts,  in  laying  waste  Judea ;  but  I  rather  under- 
stand by  the  beasts  of  Libanus  those  which  inhabited  that 
forest.  The  Prophet  exaggerates  the  cruelty  of  the  king  of 
Babylon  by  this  consideration,  that  he  had  been  an  enemy 
to  brute  beasts  ;  and  I  consider  the  pronoun  relative  '^SJ^^^, 
asher,  which,  to  be  understood  before  the  verb  jn'*!!'',  ichiten, 
which  may  be  taken  to  mean,  to  tear,  or  to  frighten. 
Some  give  this  rendering,  "  The  plundering  of  beasts  shall 
tear  them  ;"  as  though  he  had  said,  "  The  Babylonians  are 
indeed  like  savage  beasts,  but  they  shall  be  torn  by  their 
own  plunderings  :"  but  another  sense  will  be  more  suitable — • 


120  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 

that  the  plundering  of  beasts,  which  terrified  them,  shall 
overwhelm  thee  ;  for  the  same  verb,  Oy,  icsis,  shall  cover  or 
overwhelm  the  king  of  Babylon,  is  to  be  repeated  here.  He 
adds  at  last  the  clause,  which  was  explained  yesterday.  We 
now  perceive  the  meaning  of  the  Prophet  to  be — that  the 
liing  of  Babylon  would  be  justly  plundered,  because  he  had  de- 
stroyed the  holy  land  and  iniquitously  attacked  God's  chosen 
people,  and  had  also  carried  on  his  dej^redations  through 
almost  the  whole  of  the  eastern  world.^     It  now  follows — 

18.  What  profiteth  the  graven  image  18.  Quid  prodest  sculptile?  quia 
that  the  maker  thereof  hath  graven  sculpsit  iUud  fictor  ejus  conflatile 
it ;  the  molten  image,  and  a  teacher  of  et  doctorem  mendacii ;  quia  con- 
lies,  that  the  maker  of  his  work  trusteth  fidit  fictor  figmento  suo,  ut  faciat 
therein,  to  make  dumb  idols  ?  idola  muta. 

The  Prophet  now  advances  farther,  and  shows  that  what- 
ever he  had  predicted  of  the  future  ruin  of  Babylon  and  of 
its  monarchy,  proceeded  from  the  true  God,  from  the  God  of 
Israel :  for  it  would  not  have  been  sufficient  to  hold,  that 
some  deity  existed  in  heaven,  who  ruled  human  affairs,  so 
that  it  could  not  be,  but  that  tyrants  would  have  to  suffer 
punishment  for  their  cruelty.     We  indeed  know  that  such 

^  It  is  commonly  agreed,  that  Libanus  here  means  either  the  temple  or 
the  land  of  Judah :  most  probably  the  last,  according  to  the  opinion  of 
Jerome,  Drusius,  and  others.  The  "  violence,"  or  outrage,  of  Libanus, 
means  the  violence  done  to  it,  as  Ncivcome  and  others  render  the  clause. 
The  next  line  is  more  difficult :  if  the  verb  be  retained  as  it  is,  we  must 
either  adopt  Avhat  Calvin  has  proposed,  and  after  him  Dritsius,  or  take  the 
1  at  the  beginning  as  a  particle  of  comparision,  according  to  what  is  done 
by  Henderson,  "  As  the  destruction  of  beasts  terrifieth  them."  But  to 
preserve  the  parallelism  of  the  tAvo  lines,  it  would  be  better  to  adopt  the 
correction  of  all  the  early  versions,  Sept.  Arab.  Sj/r.  and  also  of  the  Chald. 
par.  ;  which  substitute  T  for  },  and  make  the  verb  to  be  "JD'TI"' :  and  there 
are  two  MSS.  which  have  nn\  In  this  case  the  rendering  woidd  be  the 
following — 

Because  the  violence  done  to  Libanus  shall  overwhelm  thee, 

And  the  depredation  done  to  the  beasts  shall  rend  thee  ; 

On  account  of  the  blood  of  men,  and  of  violence  to  the  land. 

To  the  city,  and  to  all  who  dwelt  in  it. 
The  reason  men  are  called  "  beasts"  is  because  Libanus  is  mentioned, 
which  was  inhabited  by  beasts  ;  and  in  the  two  following  lines  the  state- 
ment is  more  clear,  and  according  to  the  order  usually  observed,  "  the  de- 
predation done  to  beasts"  is  "  the  blood  of  men ;"  and  "  the  violence  to 
Libanus"  is  "  violence  to  the  land."  And  then,  as  it  is  often  the  case  in 
the  Prophets,  there  is  an  addition  made  to  the  two  last  lines,  "  To  the  city," 
kc.—Ed. 


CHAP.  II.  18.     COMMENTARIES  ON  HABAKKUK.  121 

sayings  as  these  were  everywhere  common  among  heathen 
nations — that  justice  sits  with  Jupiter — that  there  is  a 
Nemesis — that  there  is  Divine  vengeance.  Since  then  such 
a  conviction  had  ever  been  imprinted  on  the  hearts  of  men, 
it  would  have  been  a  frigid  and  almost  an  empty  doctrine, 
had  not  the  Prophet  introduced  the  God  of  Israel.  This  is 
the  reason  why  he  now  derides  all  idols,  and  claims  for  God 
the  government  of  the  whole  world,  and  clearly  shows  that 
he  speaks  of  the  Jews,  because  they  worshipped  no  imagin- 
ary gods,  as  the  heathen  nations,  but  plainly  understood 
him  to  be  the  creator  of  heaven  and  earth,  who  revealed 
himself  to  Abraham,  who  gave  his  law  by  the  hand  of  Moses. 
We  now  perceive  the  Prophet's  design. 

As  then  the  king  of  Babylon  did  himself  worship  his  own 
gods,  the  Prophet  dissipates  that  vain  confidence,  by  which 
he  might  be  deceived  and  deceive  others.  Hence  he  says, 
What  avails  the  graven  image  ?  He  speaks  here  contemp- 
tuously of  images  formed  by  men's  hands.  And  he  adds  a 
reason,  because  the  maker  has  graven  it,  he  says.  Interpre- 
ters give  a  sense  that  is  very  jejune,  as  though  the  Prophet 
had  said,  "  What  avails  a  graven  image,  when  it  is  graven 
or  melted  by  its  artificer?"  But  the  Prophet  shows  here 
the  reason  why  the  worshij)  of  idols  is  useless,  and  that 
is,  because  these  gods  are  made  of  dead  materials.  And 
then  he  says,  "  What  deity  can  the  artificer  produce?"  We 
hence  see  that  a  reason  is  given  in  these  words,  and  there- 
fore we  may  more  clearly  render  them  thus — "  Wliat  avails 
the  graven  image,  when  the  framer  has  graven  it  V  that  is, 
since  the  graven  image  has  its  origin  from  the  hand  and 
skill  of  man,  what  can  it  avail  ?  He  then  adds,  he  has  formed 
a  molten  image  ;  that  is,  though  the  artificer  has  given  form 
to  the  metal,  or  to  the  wood,  or  to  the  stone,  yet  he  could  not 
have  changed  its  nature.  He  has  indeed  given  it  a  certain 
external  appearance  ;  but  were  any  one  to  ask  what  it  is, 
the  answer  would  surely  be,  "  It  is  a  graven  image."  Since 
then  its  nature  is  not  changed  by  the  work  of  man,  it  evi- 
dently appears,  how  stupid  and  mad  must  all  those  be  who 
put  their  trust  in  graven  images.^ 

*  Rightly  to  understand  this  verse,  it  is  necessary  to  remember  that  the 


122  THE  TWELVE  MINOB  PROPHETS.  LECT.  CXIII. 

He  tlien  adds,  and  a  teacher  of  falsehood.  He  added  this 
clause,  because  men  previously  entertain  false  notions,  and 
dare  not  to  form  a  judgment  on  the  matter  itself  For, 
how  comes  it  that  a  piece  of  wood  or  a  stone  is  called  a  god  ? 
Had  any  one  asked  the  sages  at  Rome  or  at  Athens,  or  in 
other  cities,  who  thought  all  other  nations  barbarous,  What 
is  that  ?  on  seeing  a  Jupiter  made  of  silver,  or  of  wood,  or 
of  stone,  the  answer  would  have  been,  "  It  is  Jupiter,  it  is 
God."  But  how  could  this  be  ?  It  is  a  stone,  a  piece  of 
wood,  or  of  silver.  They  would  yet  have  asserted  that  it 
was  God.  Whence  came  this  madness  ?  Even  from  this, 
because  men  were  bewitclied,  so  that  seeing  they  saw  not ; 
they  wilfully  closed  their  eyes,  and  resolved  to  be  blind,  be- 
ing unwilling  to  understand.  This  is  the  reason  why  the 
Prophet,  by  way  of  anticipation,  says,  the  artificer  has 
formed — what  has  he  formed  ?  a  graven  image  and  a 
teacher  of  falsehood.  The  material  remains  the  same,  but 
a  false  notion  prevails,  for  men  think  idols  to  be  gods.  How 
come  they  to  think  so  ?  It  is  no  doubt  the  teaching  of  false- 
liood,  a  mere  illusion.  He  then  confirms  the  same  thing ; 
the  fashioner,  or  the  artificer,  he  says,  trusts  in  his  own 
work,  or  in  what  he  has  formed.  How  is  this  ?  Must  they 
not  be  void  of  sense  and  reason  who  tmst  in  lifeless  things  ? 
"  The  workman,"  as  Isaiah  says,  "  will  take  his  instru- 
ments, will  form  an  idol,  and  then  he  will  bow  the  knee, 
and  call  it  his  god  ;  yet  it  is  the  work  of  his  own  hands." 

graven  and  tlie  molten  image  was  the  same  ;  it  was  first  graven  and  then 
covered  with  some  metal,  either  of  gold  or  of  silver.  See  Note  on  Mic. 
i.  7,  vol.  iii.  p.  167. 

This  verse,  as  given  in  our  version  and  in  that  of  Newcome,  presents 
hardly  a  meaning  ;  and  Henderson  is  not  justified  in  the  peculiar  sense  he 
gives  to  the  particle  ""a,  taking  it  as  a  relative  pronoun.  The  rendering  of 
Calvin  gives  an  evident  and  a  striking  sense.  The  verse  may  be  thus  lite- 
rally rendered — 

18.  What  avails  the  graven  image  ? — 

For  its  graver  has  formed  it, — 

The  molten  image  and  the  teacher  of  falsehood  ? 

For  trust  in  it  does  the  former  of  its  form, 

After  having  made  dumb  idols. 
The  last  line  shows  that  the  singular  number  before  used  is  to  be  taken  in 
a  collective  sense :  and  the  preposition  7  before  an  infinitive  has  sometimes 
the  meaning  of  "  after."     See  Ex.  xix.  1,  "  When  he  has  made,"  &c.,  is 
the  rendering  of  Gmtius. — Ed. 


CHAP.  II.  1 9.     COMMENTARIES  ON  HABAKKUK.  1 23 

Wliat !  art  not  tliou  tliyself  a  god  ?  thou  knowest  thine  own 
frailty,  and  yet  thou  Greatest  new  gods !  Even  in  this 
manner  does  the  Prophet  confirm  what  he  had  previously 
said, — that  men  are  extremely  stupid,  nay,  that  they  are 
seized  with  monstrous  sottishness,  when  they  ascribe  a  kind 
of  deity  to  wood,  or  to  a  stone,  or  to  metal.  How  so  ?  be- 
cause they  are,  he  says,  false  imaginations. 

And  he  adds,  that  he  mai/  make  dumb  idols.  He  again 
repeats  what  he  had  said, — that  the  nature  of  the  material 
is  not  changed  by  men's  workmanship,  when  they  form  to 
themselves  gods  either  from  wood  or  from  stone.  How  so  ? 
because  they  cannot  speak.  To  the  same  purpose  is  what 
immediately  follows  ;  the  next  verse  must  therefore  be 
added.  We  shall  afterwards  say  something  more  on  the 
general  subject. 

19.  Woe  unto  him  that  saith  19.  Vse  qui  dicit  ligno,  Expergiscere ; 
to  the  wood,  Awake  ;  to  the  excitare,  lapidi  muto  (mortiio,)  ipse  do- 
dumb  stone,  Arise,  it  shall  cebit:  Ecce,  ipse(i'e?ipsum /i!■^?u^»,s^■^T- 
teach !  Behold,  it /s  laid  over  with  ferannis  ad  lignum;  ipse  erc^o)  oportus 
gold  and  silver,  and  there  is  no  est  auro  et  argento ;  et  nullus  spiritus 
breath  at  all  in  the  midst  of  it.  in  medio  ejus. 

He  pursues,  as  I  have  said,  the  same  subject,  and  sharply 
inveighs  against  the  sottishness  of  men,  that  they  call  on 
wood  and  stone,  as  though  there  were  some  hidden  power 
in  them.  They  say  to  the  ivood,  Awake  ;  for  they  implored 
help  from  their  idols.  Shall  it  teach  ?  Some  render  it  thus 
as  a  question  ;  but  I  take  it  in  a  simpler  form,  "  It  will 
teach  ;"  that  is,  "  It  is  a  wonder  that  ye  are  so  wilfully 
foolish ;  for  were  God  to  send  to  you  no  Prophet,  were 
there  no  one  to  instruct  you,  yet  the  wood  and  the  stone 
would  be  sufficient  teachers  to  you  :  ask  your  idols,  that  is, 
ascertain  rightly  what  is  in  them.  Doubtless,  the  god  that 
is  made  of  wood  or  of  stone,  sufficiently  declares  by  his 
silence  that  he  is  no  god.  For  there  is  no  motion  in  wood 
and  stone.  Wliere  there  is  no  vigour  and  no  life,  is  it  not 
right  to  feel  assured,  that  there  is  no  deity  ?  There  are, 
indeed,  many  creatures  endued  with  feeling  and  motion  ; 
but  the  God  who  gives  power,  and  motion,  and  feeling  to 
the  whole  world,  and  to  all  its  parts,  does  he  not  surpass 


124  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIII. 

in  these  respects  all  his  creatures  ?  Since,  then,  wood  and 
stone  are  silent,  they  are  teachers  sufficient  for  you,  pro- 
vided ye  be  apt  scholars." 

We  hence  see  how  the  Prophet  in  this  way  amplifies  the 
insensibility  of  men  ;  for  they  did  not  perceive  what  was 
quite  manifest.  The  design  of  what  follows  is  the  same. 
Behold,  it  is  covered  over  with  gold  and  silver  ;  that  is,  it  is 
made  splendid :  for  idolaters  think  that  their  gods  are 
better  when  adorned  with  gold  and  silver  ;  but  yet  thei^e  is 
no  breath  in  the  midst  of  them.  "  Look,"  he  says,  "  within  ; 
look  within,  and  ye  shall  see  that  they  are  dead."'^  The 
rest  we  shall  dilate  on  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  as  there  is  in  us  so  Uttle  of  right 
judgment,  and  as  om*  minds  are  blind  even  at  mid-day, — O  grant, 
that  thy  Spirit  may  always  shine  in  us,  and  that  being  attentive 
to  the  light  of  thy  word,  we  may  also  keep  to  the  right  way 
through  the  whole  course  of  our  pilgrimage,  and  subject  to  thee 
both  ourselves  and  every  action  of  our  life,  so  that  we  may  not 
be  led  by  any  allurements  into  the  same  ruin  with  the  ungodly, 
who  would  deceive  and  entrap  us,  and  who  lie  in  wait  on  every 
side  ;  but  that  being  ruled  by  the  counsel  of  thy  Spirit,  we  may 
beware  of  all  their  intrigues :  and  may  we,  especially  as  to  our 
spiritual  life,  be  so  given  up  to  thee  alone,  as  ever  to  keep  our- 
selves far  away  from  the  defilements  of  all  people,  and  so  remain 
in  the  pure  worship  of  thy  majesty,  that  the  ungodly  may  never 
draw  us  away  into  the  same  delusions  with  themselves,  by  which 
Satan  so  mightily  deceives  them  ;  but  may  we  follow  Him  as  our 
leader  whom  thou  wouldst  have  to  be  our  ruler,  even  Christ  thy 
Son,  until  he  at  length  gathers  us  all  into  that  celestial  kingdom 
which  he  has  purchased  for  us  by  his  own  blood.     Amen. 

1  With  the  exception  of  the  clause,  "  It  will  teach,"  there  is  a  general 
agreement  in  the  mode  of  rendering  this  verse.  "  Shall  it  teach,"  is  A^ew- 
come's  version.  Henderson  considers  it  to  be  ironical,  "  It  teach  ! "  Grotius 
agrees  with  Calvin,  "  It  will  itself  teach  thee,"  that  is,  that  it  is  deaf,  and 
no  god.  I  regard  the  verse  as  capable  of  a  simpler  and  more  literal  ren- 
dering, as  follows : 

19.  Woe  to  him  who  saith  to  the  wood,  "  Awake,  Arise  ;" 
To  the  dumb  stone,  "  It  will  teach  :" 
Behold,  it  is  covered  with  gold  and  silver  ! 
Yet  there  is  no  breath  within  it. 
The  two  verbs,  "  Awake,  Arise,"  stand  connected  with  "  wood,"  and 
they  are  so  given  in  the  Septuaguit ;  and  there  is  a  striking  contrast  be- 
tween the  dumb  stone  and  teaching. — Ed. 


CHAP.  II.  19.  COMMENTARIES  ON  HABAKKUK.  125 


^Lecture  <©ne  li^unUveU  anD  JFonvUtnti), 

"We  said  yesterday,  that  the  Prophet  speaks  now  of  idols, 
that  he  might  deprive  the  king  of  Babylon  of  his  vain  con- 
fidence :  for  tliough  heathens  claim  everything  to  them- 
selves and  to  their  own  powers,  yet  their  superstition  in 
some  measure  dementates  them.  Hence  the  Prophet  shows, 
that  that  tyrant  in  vain  trusted  in  his  idols,  since  they  were 
things  of  nought.  But  the  reasons  by  which  he  refutes 
idolatry  ought  to  be  noticed :  he  says,  that  the  artificers, 
who  formed  gods,  were  not  able  to  change  the  nature  of  the 
material,  for  the  wood  remained  wood,  and  stone  continued 
to  be  stone,  and  that  the  w^orkmen  and  artificers  in  forming 
it  did  nothing  more  than  make  a  molten  image.  The  mate 
rial  then  remained  still  the  same.  As  to  the  image  itself, 
the  Prophet  says,  that  it  was  mere  falsehood  and  deception  ; 
yea,  that  gods  made  of  wood  or  of  silver,  or  of  any  other 
material,  were  instructors  and  teachers  of  falsehood,  for  they 
allured  simple  souls :  and  Satan  spread  his  snares  before 
men,  when  he  set  before  their  eyes  these  visible  figures, 
and  persuaded  them  that  they  contained  something  divine. 
Then  this  reasoning  of  the  Prophet  ought  to  be  carefully 
observed  ;  for  he  reminds  us,  that  fictitious  gods  are  made 
of  lifeless  and  perishable  materials,  and  that  images  are  only 
the  juggleries  of  Satan. 

That  saying  of  Gregory  is  common  among  the  Papists, 
that  images  are  the  books  of  the  ignorant ;  for  such  w^as  his 
answer  to  Serenus,  bishop  of  Marseilles,  who  turned  out 
images  from  all  the  churches  (Lib.  9,  Epist.  9.)  He  said 
that  he  approved  of  his  object,  in  wishing  to  correct  the 
superstition  which  prevailed  among  the  people,  but  that  he 
had  done  what  was  not  right  in  wholly  taking  away  images, 
the  books  of  the  ignorant.  But  let  us  consider  whether 
more  faith  is  due  to  Gregoiy,  a  man  embued  with  many 
errors,  (as  that  age  was  very  corrupt),  or  to  the  Prophet 
Habakkuk,  and  also  to  Jeremiah,  who  announces  nearly  the 
same  sentiment.     Though,  then,  there  is  some  speciousness 


126  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIV, 

in  idols,  yet  the  Prophet  here  reminds  us  that  they  are 
nothing  hut  the  impostures  of  Satan  ;  for  they  teach  false- 
hood. The  reason  also  that  is  given  is  deserving  of  notice — 
that  the  workmen  put  their  hope  in  what  they  themselves 
have  formed.  And  it  is  indeed  a  thing  most  preposterous, 
that  a  mortal  man  should  form  his  own  god,  and  then 
imagine  that  something  divine  is  enclosed  in  the  very  form, 
for  deity  is  not  in  the  material.  The  material  is  disregarded 
when  unformed ;  but  not  so  when  it  attains  a  beautiful 
shape.  While  the  tree  grows,  while  it  produces  flowers  and 
fruit,  it  is  deemed,  as  it  really  is,  a  dead  thing ;  but  when 
a  jjiece  of  it  is  formed  in  the  figure  of  a  man,  it  is  believed 
to  be  a  god !  But  it  is  extremely  absurd  to  suppose  that 
the  hand  of  the  artificer  gives  deity  to  a  dead  material ; 
for  the  wood  is  dead,  and  nothing  is  perceived  but  the 
shape  given  to  it  by  man.  Since,  then,  the  artificer  trusts 
in  what  he  has  formed,  it  is  what  seems  beyond  anything 
strange.  It  is  hence  quite  evident,  that  men  are  wholly 
demented  by  the  devil,  when  they  worship  their  own  work- 
manship. 

But  now,  in  order  to  press  the  matter  more  fully  on 
idolaters,  the  Prophet  upbraids  them  for  calling  on  the  wood 
and  on  the  stone  to  awake.  It  is  certain,  that  when  idola- 
ters bow  the  knee  before  what  they  have  themselves  formed, 
they  still  imagine  that  there  are  celestial  gods ;  but  when 
before  a  figure  of  wood  or  stone  they  call  upon  God,  it  is  the 
same  thing  as  though  they  expected  help  from  the  wood  and 
stone ;  for  the  question  is  not  here  what  idolaters  imagine, 
but  the  thing  itself  is  to  be  regarded ;  and  this  is  what  the 
Prophet  most  fully  and  plainly  condemns.  Since,  then,  the 
superstitious  are  wont  to  address  their  prayers  to  wood  and 
stone,  he  says,  that  they  make  to  themselves  gods,  to  whom 
they  sacrifice.  And  the  Projihet  rightly  refers  in  express 
terms  to  this  kind  of  service  ;  for  the  chief  sacrifice  which 
God  bids  to  be  ofiered  to  him,  and  demands  from  us,  is  to 
call  on  him  ;  for  we  thus  testify  that  life  and  all  things  be- 
longing to  salvation  are  found  alone  in  him.  Since,  then, 
the  majesty  of  God  appears  especially  from  having  this 
testimony  borne  to  him,  that  he  is  the  fountain  of  life  and 


CHAP.  II.  li).  COMMENTARIES  ON  IIABAKKUK.  127 

of  all  blessings,  every  one  wlio  prostrates  himself  before  a 
stone  or  wood,  and  implores  the  aid  of  a  visible  god,  trans- 
fers, no  doubt,  the  glory  of  the  eternal  God  to  a  dead  piece 
of  Avood  or  to  a  stone.  If,  then,  we  wish  to  be  free  from 
every  superstition,  let  us  remember  this  truth,  that  then 
only  we  have  the  only  true  God,  when  we  direct  our  prayers 
and  supplications  to  him  alone,  or,  in  a  word,  when  we  call 
on  him  alone.  When  we  have  recourse  to  dead  idols,  God 
is  deprived  of  his  own  right.  We  may  call  him  God  a 
hundred  times,  but  we  give  him  an  empty  title,  and  one  of 
no  value,  except  we  pray  to  him  alone. 

The  Prophet,  in  the  last  place,  derides  the  madness  of 
men,  by  saying  that  the  very  idols  teach  :  for,  as  it  was  said 
yesterday,  the  clause  is  not  to  be  read  as  a  question,  as  some 
do ;  but  in  order  more  sharply  to  reprove  the  stupidity  of 
men,  the  Prophet  says,  "  Doubtless  the  very  figures  them- 
selves, except  ye  are  wholly  senseless,  will  teach  you.'"  He 
had  before  said,  it  is  true,  that  they  were  the  teachers  of 
falsehood  and  vanity  ;  but  he  speaks  now  of  another  kind  of 
teaching,  that  if  men  wisely  attended  to  the  thing  itself, 
they  might  soon  learn  from  a  mere  view  of  their  gods,  that 
they  were  most  palpably  the  deceits  of  Satan ;  for  if  any  one 
looked  on  the  idols  with  a  clear  eye,  he  would  see  that  they 
were  a  dead  material,  and  would  see  that  great  wrong  is 
done  to  God  by  transforming  him  into  a  likeness  of  Avhat  is 
dead. 

We  now  under.stand  the  Prophet's  meaning,  when  he  says. 
That  idols  themselves  are  sufficient,  and  more  than  sufficient 
teachers,  when  men  are  teachable,  and  lend  an  attentive  ear. 
He  means  not,  as  it  was  said  yesterday,  that  idols  teach 
fallaciously  to  the  destruction  of  men,  while  something- 
divine  is  ascribed  to  them  ;  but  he  says  that  they  teach, 
if  any  one  of  a  sane  mind,  and  free  from  error,  comes  to 
view  the  idol,  and  forms  a  judgment  of  the  thing  itself. 
But  superstition  occupies  the  minds  of  men ;  and  hence  it 
is  that  all  become  the  scholars  of  Satan,  and  no  one  ap- 
plies his  mind  to  understand  the  doctrine  he  mentions  here. 
In  short,  idols  teach  naturally,  and  they  teach  through  the 
artilicc  and  delusion  of  Satan.     They  teach  naturally ;   for 


128  THP  TWELVE  MINOR  PKOPHETS.  LECT.  CXIV. 

by  their  silence  they  show  that  they  are  not  gods,  inas- 
much as  there  is  no  strength  in  them.  They  teach,  also, 
by  the  artifice  of  the  devil ;  for  they  are  made  to  claim  a 
kind  of  divinity,  and  thus  dazzle  the  minds  of  men,  who  are 
already  corrupted  by  their  own  delusions.  To  the  first 
teaching,  of  which  the  Prophet  now  speaks,  none  apply 
their  minds  ;  for  almost  all  renounce  nature  wholly :  this 
only  lays  hold  on  them — that  idols  are  gods ;  for  they  make 
an  image  of  the  heavenly  and  eternal  God,  from  whom  we 
are  at  a  great  distance,  and  who  does  not  otherwise  descend 
to  us,  except  through  visible  representations  ! 

The  same  truth  the  Prophet  confirms  when  he  says,  that 
though  these  gods  are  covered  over  with  gold  and  silver, 
there  is  no  breath  in  them,  or  in  the  midst  of  them.  In  short, 
he  means  that  they  are  mere  masks  ;  for  no  divinity  can  be 
without  life.  As  then  idols  are  dead  things,  it  follows  that 
they  are  the  most  palpable  impostures  of  Satan,  by  which  he 
fascinates  the  minds  of  men,  when  they  thus  devote  them- 
selves to  dead  things. 

Moreover,  whatever  is  here  said  against  idols,  most  cer- 
tainly applies  to  the  superstitions  of  popery.  They  deny 
that  they  give  divine  honours  to  their  idols  ;  but  let  us 
consider  what  the  Prophet  says.  They  indeed  sacrifice 
to  gold  and  silver,  and  then  bend  their  knees  before 
their  images,  and  do  not  think  that  God  is  near  them, 
except  in  these  figures.  Let  them  show,  then,  that  the 
Prophet  reasons  here  foolishly,  or  let  them  be  held  guilty 
according  to  the  declaration,  as  it  were,  of  the  Holy  Spirit, 
when  they  thus  present  their  prayers  before  idols.  It  now 
follows — 

20.  But  the  Lord  is  in  his  holy  20.  Jehova  autem  in  teniplo  sane- 
temple  :  let  all  the  earth  keep  silence  titatis  suae  {id  est,  in  templo  sancto 
before  him.  siio :)  sileat  a  facie  ejus  omnis  terra. 

After  having  taught  us  that  the  Babylonians  were  de- 
ceived in  expecting  any  help  from  their  idols,  and  were 
deluded  by  Satan,  Habakkuk  now  recalls  the  attention  of 
the  faithful  to  the  only  true  God;  for  it  would  not  have 
been  enough  to  take  away  from  the   Babylonians  the  false 


CHAP,  II.  20.  COMMENTARIES  ON  HABAKKUK.  129 

confidence  which  they  had  in  their  idols,  except  the  Is- 
raelites, on  the  other  hand,  trusting  in  the  grace  of  the  true 
God,  were  fully  persuaded  that  God  was  on  their  side,  as 
he  had  taken  them  under  his  j)rotection. 

And  we  ought  carefully  to  observe  this  order ;  for  we  see 
that  many  boldly  deride  all  the  superstitions  which  prevail 
in  the  world,  and  at  the  same  time  daringly  and  with 
cyclopic  fury  despise  the  true  God.  How  many  are  at 
this  day  either  Epicureans  or  Lucianians,  who  prate  jest- 
ingly and  scoffingly  against  the  superstitions  of  the  papacy, 
but  in  the  meantime  they  are  not  influenced  by  any  fear  of 
God?  If,  however,  we  are  to  choose  one  of  two  evils, 
superstition  is  more  tolerable  than  that  gross  impiety  which 
obliterates  every  thought  of  a  God.  It  is  indeed  true,  that 
the  more  the  superstitious  toil  in  their  delusions,  the  more 
they  provoke  God's  wrath  against  them ;  for  they  transfer 
his  glory  to  dead  things ;  but  yet  they  retain  this  prin- 
ciple— that  honour  and  worship  are  due  to  God :  but  the 
profane,  in  whom  there  is  no  religion  whatever,  not  only 
change  God  from  what  he  is,  but  also  strive  as  far  as  they 
can  to  reduce  him  to  nothing.  Hence  I  have  said,  that 
the  order  which  the  Prophet  observes  here  ought  to  be 
maintained.  For,  after  having  overturned  the  false  illusions 
of  the  devil,  by  which  he  deludes  the  superstitious,  by  set- 
ting before  them  a  mere  shadow  in  the  place  of  the  true 
God,  he  now  sets  up  the  true  worship  of  the  only  true  God. 
Then  the  Prophet  has  hitherto  been  endeavouring  to  subvert 
superstitions,  but  he  now  builds  up :  for  except  God,  when 
idols  are  pulled  down,  ascends  his  own  tribunal,  and  shines 
there  as  supreme  according  to  his  right,  it  would  be  better, 
at  least  it  would  be  more  tolerable,  as  I  have  said,  that 
superstitions  should  be  left  entire. 

He  now  says  that  God  is  in  his  own  temple  or  palace : 
this  word  is  often  taken  for  heaven,  but  is  applied  to  the 
sanctuary.  Many  consider  that  the  reference  is  made  to 
heaven  ;  as  though  the  Prophet  had  said,  that  the  true  God, 
who  is  the  artificer  and  creator  of  heaven  and  earth,  is  not 
to  be  seen  in  a  visible  form,  nor  covered  over  with  gold  and 
silver,  nor  represented  by  wood  or  stone ;  but  that  he  rules 

VOL.  IV.  I 


130  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIV. 

in  heaven,  and  fills  heaven  with  his  infinite  glory :  and  this 
view  is  by  no  means  unsuitable.  But  as  he  here  specially 
addresses  the  Jews,  it  seems  to  me  more  probable  that  he 
speaks  of  the  temple,  Avliere  God  then  designed  to  be  wor- 
shipped, and  sacrifices  to  be  ofiered  to  him :  for  it  would 
not  have  been  sufficient  to  set  God,  the  creator  of  heaven 
and  earth,  in  opposition  to  the  superstitions  of  all  the 
nations ;  but  it  was  also  necessary  to  introduce  the  contrast 
between  the  God  of  Israel  and  all  those  gods  who  then  had 
obtained  a  name  and  reputation  in  the  world,  as  they  had 
been  formed  by  the  will  of  men.  The  God  of  Israel  was 
indeed  the  creator  of  heaven  and  earth  ;  but  he  had  made 
himself  known  by  his  law,  he  had  revealed  himself  to  men, 
so  that  his  majesty  was  not  hidden ;  for  when  we  speak  of 
God,  we  are  lost  except  he  comes  to  us,  and  in  a  manner 
exhibits  himself  to  us ;  for  the  capacity  of  our  understand- 
ing is  not  so  great  that  it  can  penetrate  above  all  heavens. 
Hence  the  majesty  of  God  is  in  itself  incomprehensible  to 
us  ;  but  he  makes  himself  known  by  his  works  and  by  his 
word.  Now  as  the  Israelites  worshipped,  and  surely  knew 
that  they  worshipped  the  only  true  God,  the  Prophet  here 
rightly  confirms  them  in  the  hope  they  derived  from  the 
teaching  of  the  law — that  God  was  their  Father,  inasmuch 
as  he  had  adopted  them.  If  any  prefer  to  take  the  word 
for  heaven,  I  do  not  object ;  and  that  meaning,  as  I  have 
said,  is  not  unsuitable.  But  as  the  Prophet  seems  to  me  to 
have  a  special  view  to  his  own  people,  to  whom  he  was 
appointed  a  teaclier,  it  is  more  probable  that  the  word, 
temple  or  palace,  is  here  to  be  understood  of  the  sanctuary. 

If  any  raises  the  objection  that  there  is  then  no  difference 
between  the  God  of  Israel  and  the  gods  of  the  Gentiles,  for 
he  also  dwells  in  an  earthly  habitation,  the  answer  is  ob- 
viously this — that  though  God  is  said  to  dwell  between  the 
cherubim,  he  has  not  been  represented  by  an  image,  as 
though  he  had  anything  like  to  wood  or  stone,  or  possessed 
any  likeness  to  human  bodies.  All  these  delusions  were 
banished  from  the  Temple  ;  for  he  commanded  his  Avor- 
shippers  to  look  up  to  heaven.  There  was  an  intervening 
veil,  that  the  people  might  understand  that  they  could  not 


CHAP.  ir.  20.  COMMENTARIES  ON  HABAKKUK.  131 

otherwise  come  to  God  than  through  that  celestial  model, 
the  antitypes  of  which  they  saw  in  the  altar  of  incense,  in 
the  altar  on  which  they  sacrificed,  in  the  table  of  the  shew- 
bread,  in  short,  in  all  other  services  of  the  Temple.  And 
there  is  another  difference  to  be  noticed  ;  for  though  there 
was  there  the  golden  altar,  though  there  was  there  the  ark 
of  the  covenant,  and  the  altar  on  which  the  victims  were 
immolated,  yet  inscribed  on  all  these  typical  representations 
was  the  word  of  God,  by  which  alone  true  religion  was  to  be 
distinguished  from  all  false  inventions.  For  whatever  spe- 
cious appearance  of  reason  may  therefore  be  in  fictitious 
modes  of  worship,  men  have  no  authority  to  render  them 
lawful ;  but  so  much  reverence  is  due  to  the  only  true  word 
of  God,  that  it  ought  to  overnile  all  other  reasons.  And 
besides,  this  word,  as  I  have  hinted  already,  did  not  retain 
the  Jews  in  these  delusions,  but  elevated  their  minds  to 
heaven.  "We  now  then  see  that  there  was  a  wide  difierence 
between  the  Temple  which  was  at  Jerusalem,  and  the 
temples  which  the  superstitious  had  then  built  for  them- 
selves throughout  the  world ;  for  God  ruled  over  the  Jews> 
so  that  they  could  not  have  been  deluded.  And  at  this 
day,  where  the  word  of  God  shines  among  us,  we  can  follow 
it  with  safety.  And,  further,  God  did  spiritually  draw  to 
himself  his  own  servants,  though  he  employed,  on  account  of 
their  ignorance,  certain  outward  elements.  Hence  the  Pro- 
phet justly  says,  that  God  was  in  his  palace  or  his  Temple  ; 
for  the  Israelites  knew  of  a  certainty  that  they  did  not  wor- 
ship a  fictitious  God,  since  in  his  law  he  had  revealed  himself 
to  them,  and  had  chosen  the  sanctuary,  where  he  intended 
to  be  worshipped  in  a  typical,  and  yet  in  a  spiritual  manner. 
He  then  adds,  Let  all  the  earth  he  silent  before  him. 
Habakkuk,  no  doubt,  commends  the  power  of  God,  that  the 
Israelites  might  proceed  with  alacrity  in  their  religious 
course,  knowing  it  to  be  a  sufficient  security  to  be  under  the 
protection  of  the  only  true  God,  and  that  they  might  not 
seek  after  the  superstitions  of  the  nations,  nor  be  carried  here 
and  there,  as  it  often  happens,  by  vain  desires.  Keep  silence, 
then,  he  says,  let  all  the  earth.  He  shoAvs  that  though  the 
Israelites  might  be  far  inferior  to  the  Babylonians  and  other 


132  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIV. 

nations,  and  be  far  unequal  to  them  in  strengtli,  militaiy 
art,  forces,  and,  in  short,  in  all  things  of  this  kind,  yet  they 
would  be  always  safe  under  the  guardianship  of  God  ;  for 
the  Lord  was  able  to  control  whatever  power  there  might  be 
in  the  world. 

We  now  see  what  the  Prophet  had  in  view :  for  he  does 
not  here  simply  exhort  all  people  to  worship  God,  but  shows, 
that  though  men  may  grow  mad  against  him,  he  yet  can 
easily  by  his  hand  subjugate  them  ;  for  after  all  the  tumults 
made  by  kings  and  their  people,  the  Lord  can,  by  one 
breath  of  his  mouth,  dissipate  all  their  attempts,  however 
furious  they  may  be.  This,  then,  is  the  silence  of  which  the 
Prophet  now  speaks.  But  there  is  another  kind  of  silence, 
and  that  is,  when  we  willingly  submit  to  God  ;  for  silence 
in  this  respect  is  nothing  else  but  submission :  and  we 
submit  to  God,  when  we  bring  not  our  own  inventions  and 
imaginations,  but  suifer  ourselves  to  be  taught  by  his  word. 
We  also  submit  to  him,  when  we  murmur  not  against  his 
power  or  his  judgments,  when  we  humble  ourselves  under 
his  powerful  hand,  and  do  not  fiercely  resist  him,  as  those 
do  who  indulge  their  own  lusts.  This  is  indeed,  as  I  have 
said,  a  voluntary  submission :  but  the  Prophet  here  shows 
that  there  is  power  in  God  to  lay  prostrate  the  whole  world, 
and  to  tread  it  under  his  feet,  whenever  it  may  please  him  ; 
so  that  the  faithful  have  nothing  to  fear,  for  they  know  that 
their  salvation  is  secured  ;  for  though  the  whole  world  were 
•leagued  against  them,  it  yet  cannot  resist  God.  Now  fol- 
lows a  prayer : — 

CHAPTER  III 

1.  A  prayer  of  Habakkuk  1.  Precatio  Chabakuk  Prophetse  super 

the    prophet  upon   Shigio-     ignorantiis  (vel,  super  canticis,  aiit  instru- 
noth.  mentis  rausicis.) 

There  is  no  doubt  but  that  the  Prophet  dictated  this 
form  of  prayer  for  his  people,  before  they  were  led  into 
exile,  that  they  might  always  exercise  themselves  in  the 
study  of  religion.  We  indeed  know  that  God  cannot  be 
rightly  and  from  the  heart  worshipped  but  in  faith.    Hence, 


CHAP.  III.  1.     COMMENTARIES  ON  HABAKKUK.  133 

in  order  to  confine  the  dispersed  Israelites  within  due 
limits,  so  that  they  might  not  fall  away  from  true  religion, 
the  Prophet  here  sets  before  them  the  materials  of  faith, 
and  stimulates  them  to  prayer :  and  we  know,  that  our 
faith  cannot  he  supported  in  a  better  way  than  by  the  ex- 
ercise of  prayer. 

Let  us  then  bear  in  mind,  that  the  way  of  fostering  true 
religion,  prescribed  here  to  the  miserable  Israelites  while 
dispersed  in  their  exile,  was  to  look  uj)  to  God  daily,  that 
they  might  strengthen  their  faith  ;  for  they  could  not  have 
otherwise  continued  in  their  obedience  to  God.  They  would, 
indeed,  have  wholly  fallen  away  into  the  superstitions  of 
the  Gentiles,  had  not  the  memory  of  the  covenant,  which  the 
Lord  had  made  with  them,  remained  firm  in  their  hearts  : 
and  we  shall  presently  see  that  the  Prophet  lays  much  stress 
upon  this  circumstance. 

He  calls  it  his  own  prayer,-^  not  because  he  used  it  himself 
privately,  or  composed  it  for  himself,  but  that  the  prayer 
might  have  some  authority  among  the  people  ;  for  they 
knew  that  a  form  of  prayer  dictated  for  them  by  the  mouth 
of  a  Prophet,  was  the  same  as  though  the  Spirit  itself  was 
to  show  them  how  they  were  to  pray  to  God.  The  name, 
then,  of  Habakkuk  is  added  to  it,  not  because  he  used  it 
himself,  but  that  the  people  might  be  more  encouraged  to 
pray,  when  they  knew  that  the  Holy  Spirit,  through  the 
Prophet,  had  become  their  guide  and  teacher. 

There  is  some  difficulty  connected  with  the  word  T))^^^, 
sheginut.  The  verb  JJK^,  shegng,  or  H^^,  shege,  means,  to 
act  inconsiderately ;  and  from  H^tJ^,  shege,  is  derived  |V^2J^, 
shegiun.  Many  render  it,  ignorance  ;  some,  delight.  Some 
think  it  to  be  the  beginning  of  a  song ;  others  sujDpose  it  to 
be  a  common  melody  ;  and  others,  a  musical  instrument. 
Thus  interpreters  difier.      In  the  seventh  Psalm  David,  no 

*  The  more  correct  rendering  here  would  be,  "  A  Prayer  (or  rather,  An 
Intercession)  by  Habakkuk  the  Prophet ;"  that  is,  It  was  a  prayer  com- 
posed by  liim.  The  preposition  ?  before  Habakkuk,  as  often  before  DaAad 
in  the  Psahns,  would  be  better  rendered  in  this  way,  than  by  "  of;"  for 
the  meaning  is,  not  that  it  was  his  prayer,  that  is,  one  ofiered  up  by  him, 
but  that  it  was  composed  by  him.  "  A  Psalm  of  David,"  ought  to  be,  "  A 
Psalm  by  Da\id." — Ed. 


1 34  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIV. 

doubt,  calls  either  a  song  or  some  musical  instrument  by 
the  word  \V^^,  shegiun.  Yet  some  think  that  David  bears 
testimony  there  to  his  own  innocency  ;  and  that,  as  he  was 
not  conscious  of  having  done  wrong,  his  own  innocency  is 
alone  signified  by  the  title:  but  this  is  a  strained  view. 
The  word  is  taken  in  this  place,  almost  by  common  consent, 
for  ignorances  :  and  we  know  that  the  Hebrews  denominate 
by  ignorances  all  errors  or  falls  which  are  not  grievous,  and 
such  things  as  happen  through  inadvertence  ;  and  by  this 
word  they  do  not  extenuate  their  faults,  but  acknowledge 
themselves  to  be  inconsiderate  when  they  offend.  Then 
tVJB',  shegiun,  is  no  excusable  ignorance,  which  men  lay 
hold  on  as  a  pretext ;  but  an  error  of  folly  and  presumption, 
when  men  are  not  sufficiently  attentive  to  the  word  of  God. 
But  perhaps  the  word  Hli'^^SJ',  sheginut,  being  here  in  the 
plural  number,  ought  to  be  taken  for  musical  instiniraents. 
Yet  as  I  would  not  willingly  depart  from  a  received  opinion, 
and  as  there  is  no  necessity  in  this  case  to  constrain  us  to 
depart  from  it,  let  us  follow  what  has  been  already  said, — 
that  the  Prophet  dictates  here  for  his  people  a  form  of 
prayer  for  ignorances,  that  is,  that  they  could  not  otherwise 
hope  for  God's  forgiveness  than  by  seeking  his  favour.^  And 
how  can  we  be  reconciled  to  God,  except  by  his  not  imput- 
ing to  us  our  sins  ? 

But  the  Prophet,  by  asking  for  the  pardon  of  ignorances, 
does  not  omit  more  grievous  sins  ;  but  intimates  that  though 

1  This  explanation,  adopted  by  Calvin,  is  derived  originally  from  Aquila 
and  Symmachus,  who  rendered  the  phrase,  im  ayvofi/xaTuv, — respecting 
oversights  or  errors  :  and  they  have  been  followed  by  Jerome,  Vulgate,  &c. 
The  prior  version  of  the  Septuagint  is,  far  ulns, — with  an  ode.  That  this 
prayer  is  composed  in  metre,  is  evident  from  the  word,  "  Selah,"  and  from 
the  conclusion  of  the  chapter.  The  most  probable  meaning  of  the  word  is 
what  Drusius  has  suggested,  and  adopted  by  Grotius,  Marckius,  and  Hen- 
derson, and  that  is,  that  it  refers  to  a  pecuhar  metre,  a  kind  of  composition, 
which  from  its  irregularity  is  called  erratica  cantio,  an  erratic  verse.  "  The 
prayer  of  Habakkuk,"  says  Drusius,  "  was  to  be  sung  according  to  the 
odes  which  they  called  Sigianoth."  To  the  same  purpose  is  what  Gro- 
tius says,  that  is,  it  is  "  a  song  according  to  the  notes  of  an  ancient  ode 
which  began  with  this  word."  It  is  derived  from  TM^,  to  go  astray,  to 
wander,  that  is,  in  this  instance,  from  the  regidar  metre  of  an  ode.  It  is 
an  erratic  ode,  that  is,  one  containing  varieties.  It  may  be  thus  para- 
phrastically  expressed,  "  According  to  the  notes  of  the  irregular  ode  ;"  or, 
as  it  is  in  the  margin  of  our  Bibles,  "  According  to  variable  songs  or 
tunes."— ^rf. 


CHAP.  III.  2.     COMMENTARIES  ON  HABAKKUK.  135 

their  conscience  does  not  reprove  men,  tliey  are  yet  not  on 
that  account  innocent  and  without  guilt ;  for  they  often  in- 
considerately fall,  and  their  faults  are  not  to  be  excused  for 
inadvertence.  It  is,  then,  the  same  thing  as  thougli  the 
Prophet  reminded  his  own  people,  that  there  was  no  remedy 
for  them  in  adversity  but  by  fleeing  to  God,  and  fleeing  as 
suppliants,  in  order  to  solicit  his  forgiveness  ;  and  that  they 
were  not  only  to  acknowledge  their  more  grievous  sins,  but 
also  to  confess  that  they  were  in  many  respects  guilty ;  for 
they  might  have  fallen  through  error  a  thousand  times,  as 
we  are  inconsiderate  almost  through  the  whole  course  of  our 
life.  We  now,  then,  perceive  what  this  word  means,  and 
why  the  Prophet  spoke  rather  of  ignorances  than  of  other 
sins.  But  I  shall  not  proceed  farther  now,  as  there  is  some 
other  business. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  deigned  to  make  thyself 
known  to  us  by  thy  word,  and  as  thou  elevatest  us  to  thyself  in 
a  way  suitable  to  the  ignorance  of  our  minds, — O  grant,  that  we 
may  not  continue  fixed  in  oiu*  stupidity,  but  that  we  may  put  oflf 
all  superstitions,  and  also  renoimce  aU  the  thoughts  of  our  flesh, 
and  seek  thee  in  the  right  way ;  and  may  we  suffer  oiu"selves  to 
be  so  ruled  by  thy  word,  that  we  may  purely  and  from  the  heart 
call  upon  thee,  and  so  rely  on  tliine  infinite  power,  that  we  may 
not  fear  to  despise  the  whole  world,  and  every  adversity  on  the 
earth,  imtil,  ha\ing  finished  our  warfare,  we  shall  at  length  be 
gathered  into  that  blessed  rest,  which  thine  only-begotten  Son 
has  procured  for  us  by  his  ovm.  blood, — Amen. 

%ettnvt  ^m  l^unHreD  attU  JFiftttnt% 

2.  O  Lord,  I  have  heard  thy  2.  Jehova,  audivi  vocem  tuam  (auditmn 

speech,  anc?  was  afraid :  O  Lord,  tuiun,  ad  verbum,  "IVDJJ' ;i)  Jehova,  opus 

revive  thy  work  in  the  midst  of  tuum  in  medio  annormn  viAofica  iUud  {sed 

the  years,  in  the  midst  of  the  relativum  pronomen  abundat ;)  in  medio 

years  make  known ;  in  wrath  annorum  notvmi  fac ;  in  ira  misericordiae 

remember  mercy.  recorderis. 

The  Prophet  says  here,  in  the  name  of  the  whole  people, 

'  The  verb,  "  territus  sum, — I  feared,"  has  been  omitted.     It  is  even 
omitted  in  the  French  version. — Ed. 


136  THE  TWELVE  MINOR  PROPHETS,  LECT.  CXV 

that  he  was  terrified  by  the  voice  of  God,  for  so  I  under- 
stand the  word,  though  in  many  places  it  means  report,  as 
some  also  explain  it  in  this  place.  But  as  the  preaching  of 
the  Gospel  is  called  in  Isa.  liii.,  n^^tJ^,  shemoe,  report,  it 
seems  to  me  more  suitable  to  the  present  passage  to  render 
it  the  voice  of  God  ;  for  the  general  sentiment,  that  the 
faithful  were  terrified  at  the  report  of  God,  would  be  frigid. 
It  ought  rather  to  be  applied  to  the  Prophecies  which  have 
been  already  explained :  and  doubtless  Habakkuk  did  not 
intend  here  to  speak  only  in  general  of  God's  power ;  but, 
as  we  have  seen  in  the  last  lecture,  he  humbly  confesses  the 
sins  of  the  people,  and  then  prays  for  forgiveness.  It  is 
then  not  to  be  doubted  but  that  he  says  here,  that  he  was 
terrified  by  the  voice  of  God,  that  is,  when  he  heard  him 
threatening  punishment  so  grievous.  He  then  adds.  Revive 
thy  work  in  the  iniddle  of  the  years,  and  make  it  known. 
At  last,  by  way  of  anticipation,  he  subjoins,  that  God  would 
remetnher  his  mercy,  though  justly  offended  by  the  sins  of 
the  people. 

But  by  saying,  that  he  feared  the  voice  of  God,  he  makes 
a  confession,  or  gives  an  evidence  of  repentance  ;  for  we 
cannot  from  the  heart  seek  pardon,  unless  we  be  first  made 
humble.  When  a  sinner  is  not  displeased  with  himself,  and 
confesses  not  his  guilt,  he  is  not  deserving  of  mercy.  We 
then  see  why  the  Prophet  speaks  here  of  fear  ;  and  that  is, 
that  he  might  thus  obtain  for  himself  and  for  others  the 
favour  of  God  ;  for  as  soon  as  a  sinner  willingly  condemns 
himself,  and  does  not  do  this  formally,  but  seriously  from 
the  heart,  he  is  already  reconciled  to  God  ;  for  God  bids  us 
in  this  way  to  anticipate  his  judgment.  This  is  one  thing. 
But  if  it  be  asked,  for  what  purpose  the  Prophet  heard  God's 
voice  ;  the  obvious  answer  is, — that  as  it  is  not  the  private 
prayer  of  one  person,  but  of  the  whole  Church,  he  pre- 
scribes here  to  the  faithful  the  way  by  which  they  were 
to  obtain  favour  from  God,  and  turn  him  to  mercy  ;  and 
that  is,  by  dreading  his  threatenings  and  by  acknowledging 
that  whatever  God  threatened  by  his  Prophets  was  near 
at  hand. 

Then  follows  the  second  clause,  Jehovah  !  in  the  middle 


CHAP.  III.  2.  COMMENTARIES  ON  HABAKKUK.  137 

of  the  years  revive  thy  work.  By  the  work  of  God  he  means 
the  condition  of  his  people  or  of  the  Church.  For  though 
God  is  the  creator  of  heaven  and  earth,  he  would  yet  have 
his  own  Church  to  be  acknowledged  to  be,  as  it  were,  his 
peculiar  workmanship,  and  a  special  monument  of  his  power, 
wisdom,  justice,  and  goodness.  Hence,  by  way  of  eminence, 
he  calls  here  the  condition  of  the  elect  people  the  work  of 
God  ;  for  the  seed  of  Abraham  was  not  only  a  part  of  the 
human  race,  but  was  the  holy  and  peculiar  possession  of 
God.  Since,  then,  the  Israelites  were  set  apart  by  the 
Lord,  they  are  rightly  called  his  work  ;  as  we  read  in  another 
place,  "  The  work  of  thine  hands  thou  wilt  not  despise,"  Ps. 
cxxxviii.  8.  And  God  often  says,  "  This  is  my  planting," 
"  This  is  the  work  of  my  hands,"  when  he  speaks  of  his 
Church. 

'B J  the  middle  of  the  years,  he  means  the  middle  course, 
as  it  were,  of  the  people's  life.  For  from  the  time  when 
God  chose  the  race  of  Abraham  to  the  coming  of  Christ, 
was  the  whole  course,  as  it  were,  of  their  life,  when  we  com- 
pare the  people  to  a  man  ;  for  the  fulness  of  their  age  was 
at  the  coming  of  Christ.  If,  then,  that  people  had  been 
destroyed,  it  would  have  been  the  same  as  though  death 
were  to  snatch  away  a  person  in  the  flower  of  his  age. 
Hence  the  Prophet  prays  God  not  to  take  away  the  life  of 
his  people  in  the  middle  of  their  course  ;  for  Christ  having 
not  come,  the  people  had  not  attained  maturity,  nor  arrived 
at  manhood.  In  the  middle,  then,  of  the  years  thy  work 
revive ;  that  is,  "  Though  we  seem  destined  to  death,  yet 
restore  us."  Make  it  known,  he  says,  in  the  middle  of  the 
years  ;  that  is,  "  Show  it  to  be  in  reality  thy  work."^ 

'  The  view  given  of  "  the  middle  of  the  years,"  is  ingenious  and  striking ; 
but  the  common  interpretation  is,  that  "  the  years"  of  calamity,  allotted 
to  the  Jews,  are  meant.  The  Septuagint  version  of  this  verse  is  so  ex- 
tremely wide  of  the  original,  that  none  can  account  for  the  diftcrences. 
There  are  no  various  readings  of  any  moment ;  and  the  literal  rendering 
of  this  verse,  and  of  the  former  part  of  the  following,  I  consider  to  be  this, — 
2.  O  Jehovah  !  I  have  heard  thy  report ; 

I  feared,  O  Jehovah ! 

Thy  work !  in  the  midst  of  the  years  revive  it ; 

In  the  midst  of  the  years  make  it  known  ; 

In  anger  remember  mercy : 


138  THE  TWELVE  MINOE  PROPHETS.  LECT.  CXV. 

"We  now  apprehend  the  real  meaning  of  the  Prophet. 
After  having  confessed  that  the  Israelites  justly  trembled 
at  God's  voice,  as  they  saw  themselves  deservedly  given  up 
to  perdition,  he  then  appeals  to  the  mercy  of  God,  and  prays 
God  to  revive  his  own  work.  He  brings  forward  here  no- 
thing but  the  favour  of  adoption  :  thus  he  confesses  that 
there  was  no  reason  why  God  should  forgive  his  people, 
except  that  he  had  been  pleased  freely  to  adopt  them  and 
to  choose  them  as  his  peculiar  people  ;  for  on  this  account 
it  is  that  God  is  wont  to  show  his  favour  towards  us  even 
to  the  last.  As,  then,  this  people  had  been  once  chosen  by 
God,  the  Prophet  records  this  adoption,  and  prays  God  to 
continue  and  fulfil  to  the  end  what  he  had  begun.  With 
regard  to  the  half  course  of  life,  the  comparison  ought  to  be 
observed  ;  for  we  see  that  the  race  of  Abraham  was  not 
chosen  for  a  short  time,  but  until  Christ  the  Redeemer  was 
manifested.  Now  we  have  this  in  common  with  the  ancient 
people,  that  God  adopts  us,  that  he  may  at  length  bring  us 
into  the  inheritance  of  eternal  life.  Until,  then,  the  work 
of  our  salvation  is  completed,  we  are,  as  it  were,  running 
our  course.  We  may  therefore  adopt  this  form  of  prayer, 
which  is  prescribed  for  us  by  the  Holy  Spirit, — that  God 
would  not  forsake  his  own  work  in  the  middle  of  our  course. 

What  he  now  subjoins — in  wrath  remember  mercy,  is  in- 
tended to  anticipate  an  objection ;  for  this  thought  might 
have  occurred  to  the  faithful — "  there  is  no  ground  for  us  to 
hope  pardon  from  G  od,  whom  we  have  so  grievously  provoked, 
nor  is  there  any  reason  for  us  to  rely  any  more  on  the  cove- 
nant which  we  have  so  perfidiously  violated."     The  Prophet 


3.  May  God  from  Teman  come, 

And  the  Holy  One  from  mount  Paran.  Selah. 
It  is  called  "  thy  report,"  as  it  was  a  report  which  came  from  God  ;  the 
allusion  is  to  the  tlireatenings  in  chap.  i.  "  The  report  from  thee,"  would 
convey  the  sense.  The  third  hne  is  a  prayer ;  and  so  are  the  following 
lines,  though  all  the  verbs  are  in  the  future  tense,  while  that  for  "  revive  " 
is  in  the  imperative  mood.  The  third  verse  ought  to  end  vnih  the  word 
"  Selah."  What  follows  in  the  other  part  and  in  the  subsequent  verses, 
is  a  relation  of  what  took  place  when  God  had  formerly  interfered  in  be- 
half of  Israel ;  while  here,  and  in  the  latter  part  of  the  preceding  verse, 
the  Prophet  expresses  a  prayer  to  God  in  reference  to  his  people,  and  bor- 
rows his  language  from  the  past  interpositions  of  God. — Ed. 


CHAP.  III.  2.      COMMENTARIES  ON  HABAKKUK.  139 

meets  this  objection,  and  he  flees  to  the  gracious  favour  of 
God,  however  much  he  perceived  that  the  people  would  have 
to  suffer  the  just  punishment  of  their  sins,  such  as  they  de- 
served. He  then  confesses  that  God  was  justly  angry  with 
his  people,  and  yet  that  the  hope  of  salvation  was  not  on 
that  account  closed  up,  for  the  Lord  had  promised  to  be 
propitious.  Since  God  then  is  not  inexorable  towards  his 
people— nay,  while  he  chastises  them  he  ceases  not  to  be  a 
father ;  hence  the  Prophet  connects  here  the  mercy  of  God 
with  his  wrath. 

We  have  elsewhere  said  that  the  word  wrath  is  not  to  be 
taken  according  to  its  strict  sense,  when  the  faithful  or  the 
elect  are  spoken  of ;  for  God  does  not  chastise  them  because 
he  hates  them  ;  nay,  on  the  contrary,  he  thereby  manifests 
the  care  he  has  for  their  salvation.  Hence  the  scourges  by 
which  God  chastises  his  children  are  testimonies  of  his  love. 
But  the  Scripture  represents  the  judgment  with  which  God 
visits  his  people  as  wrath,  not  towards  their  persons  but 
towards  their  sins.  Though  then  God  shows  love  to  his 
chosen,  yet  he  testifies  when  he  punishes  their  sins  that 
iniquity  is  hated  by  him.  When  God  then  comes  forth  as 
it  were  as  a  judge,  and  shows  that  sins  displease  him,  he  is 
said  to  be  angry  with  the  faithful ;  and  there  is  also  in  this 
a  reference  to  the  perceptions  of  men ;  for  we  cannot,  when 
God  chastises  us,  do  otherwise  than  feel  the  accusations  of 
our  own  conscience.  Hence  then  is  this  hatred ;  for  when 
our  conscience  condemns  us  we  must  necessarily  acknow- 
ledge God  to  be  angry  with  us,  that  is  with  respect  to  us. 
Wlien  therefore  we  provoke  God's  wrath  by  our  sins  we  feel 
him  to  be  angry  with  us ;  but  yet  the  Prophet  connects 
together  things  which  seem  wholly  contrary — even  that  God 
would  remember  mercy  in  wrath;  that  is,  that  he  would 
show  himself  displeased  with  them  in  such  a  way  as  to 
afford  to  the  faithful  at  the  same  time  some  taste  of  his 
favour  and  mercy  by  finding  him  to  be  propitious  to  them. 

We  now  then  perceive  how  the  Prophet  had  joined  the 
last  clause  to  the  foregoing.  Whenever,  then,  the  judgment 
of  the  flesh  would  lead  us  to  despair,  let  us  ever  set  up 
against  it  this  truth — that  God  is  in  such  a  way  angry  that 


140  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXV, 

he  never  forgets  his  mercy — that  is,  in  his  dealings  with  his 
elect.      It  follows — 

3.  God  came  from  Teman,  and  the  3.    Deus  de  Theman  veniet,   et 

Holy  One  from  mount  Paran.   Selah.  Sanctus  e  monte  Paran.     Selach.* 

His  glory  covered  the  heavens,  and  Operuit   coelos   decor   {vel,  gloria) 

the  earth  was  full  of  his  praise.  ejus ;  laude  ejus  plena  est  terra. 

This  verse  interpreters  explain  in  two  ways.  Some  con- 
strue the  verb  in  the  future  tense  in  the  past  time — "  God 
went  forth  from  Teman,  and  the  holy  one  from  mount  Pa- 
ran ;"  for  a  verb  in  the  past  tense  follows.  But  others  con- 
sider it  to  be  in  the  optative  mood — "  May  God  come,  or  go 
forth,  from  Teman,  and  the  holy  one  from  mount  Paran ;" 
as  though  the  Prophet  prayed  God  to  come  as  the  defender 
of  his  people  from  mount  Sinai,  where  the  law  Avas  promul- 
gated and  the  covenant  ratified,  which  God  had  formerly 
made  with  Abraham  and  his  posterity.  I  rather  subscribe 
to  their  opinion  who  think  that  the  manifestation  of  God, 
by  which  he  had  testified  that  he  was  the  guardian  of  that 
people,  is  repeated  by  the  Prophet.  As,  then,  God  had  so 
made  known  his  glory  on  mount  Sinai,  that  it  was  evident 
that  that  nation  was  under  his  protection,  so  the  Prophet, 
with  the  view  of  strengthening  himself  and  others,  records 
what  was  well  known  among  the  whole  people — that  is, 

^  The  word  HPD  is  found  70  times,  as  Parkhurst  says,  in  the  Psalms, 
and  thrice  in  this  chapter.  "  It  was  most  probably,"  he  adds,  "  a  note  of 
music,  or  a  direction  to  the  singers  in  the  temple  service  to  raise  their 
voices  or  instruments  where  it  is  inserted."  The  opinion  of  Gesenius  is  the 
same,  it  being  a  direction,  as  he  says,  "  to  repeat  the  preceding  verse  in  a 
louder  strain."  It  is  always  rendered  by  the  Septuagint  Aia-^aXf/.a,  which 
means  a  variation  in  singing. 

Some  have  rendered  the  word  pause,  but  it  cannot  be  so  considered,  for 
it  occurs  at  the  end  of  at  least  three  of  the  Psahns.  There  seems  to  be 
no  regularity  in  its  adoption.  In  some  of  the  Psalms  it  occiu-s  once,  in 
some  twice,  in  others  thrice,  and  in  one  psalm  foiu:  times. 

Calvin  has  not  referred,  in  his  comment,  to  the  latter  part  of  this  verse, 
which,  according  to  his  Latin,  may  be  thus  translated, — 

Cover  the  heavens  did  his  glory ; 

With  liis  praise  full  was  the  earth. 
Both  glory  and  praise  here  are  to  be  taken  as  signifying  their  manifes- 
tations.    The  reference  is  made  to  the  displays  of  divine  majesty  on  mount 
Sinai.     The  original  may  be  thus  rendered — 

Cover  the  heavens  did  his  shining. 

And  his  lustre  filled  the  earth. — Ed. 


CHAP.  III.  8.  COMMENTARIES  ON  HABAKKUK.  141 

that  the  law  was  given  on  mount  Sinai,  which  was  a  testi- 
mony of  sing-uhxr  favour ;  for  God  then  by  a  new  pledge 
testified,  that  the  covenant  formerly  made  with  Abraham 
was  firm  and  inviolable.  The  reason  why  Habakkuk  does 
not  mention  mount  Sinai,  but  Teman  and  Paran,  seems  to 
some  to  be  this — because  these  mountains  were  nearer  the 
Holy  Land,  though  this  view,  I  fear,  will  appear  too  refined  ; 
I  therefore  take  this  simple  view — that  instead  of  mention- 
ing mount  Sinai,  he  paraphrastically  designates  it  by  mount 
Paran  and  the  desert  of  Teman.  Some  suppose  these  to  be 
two  mountains ;  but  I  know  not  whether  Teman  ought  to 
be  understood  only  as  a  mountain ;  it  seems  on  the  contraiy 
to  have  been  some  large  tract  of  country.  It  was  a  common 
thing  among  the  Jews  to  add  this  name  when  they  spoke  of 
the  south,  as  many  nations  were  wont  to  give  to  winds  the 
names  of  some  neighbouring  places  ;  so  when  the  Jews 
wished  to  designate  a  wind  from  Africa,  they  called  it  Te- 
man. "  It  is  a  Teman  wind  ; "  and  so  when  they  spoke  of 
the  south,  they  said  Teman. 

However  this  may  be,  it  is  certain  that  the  desert  of  Te- 
man was  nigh  to  Sinai,  and  also  that  mount  Paran  was  con- 
nected with  that  desert.  As  then  they  were  places  towards 
the  south,  and  nigh  to  mount  Sinai,  where  the  law  had  been 
proclaimed,  the  Prophet  records  here,  in  order  to  strengthen 
the  faith  of  the  whole  people,  that  God  had  not  in  vain  gone 
forth  once  from  Teman,  and  there  appeared  in  his  celestial 
power ;  for  God  then  openly  showed,  that  he  took  under  his 
guardianship  the  children  of  Abraham,  and  that  the  cove- 
nant which  he  had  formerly  made  with  him  was  not  vain  or 
of  no  effect.  Since,  then,  God  had  testified  this  in  so  re- 
markable and  wonderful  a  manner,  the  Prophet  brings  for- 
ward here  that  history  which  tended  especially  to  confirm 
the  faith  of  the  godly — "  God  went  forth  once  from  Teman, 
and  the  holy  one  from  mount  Paran."" 

For  it  was  not  God's  will  that  the  memoiy  of  that  mani- 
festation should  be  obliterated ;  but  he  had  once  appeared 
with  glory  so  magnificent,  that  the  people  might  feel  assured 
that  they  would  ever  be  safe,  for  they  were  protected  by 
God's  hand,  and  that  full  of  power,  as  the  fathers  had  once 


142  THE  TAVELVE  MINOR  PROPHETS.  LECT.  CXV, 

known  by  manifest  and  visible  evidences ;  and  hence  tlie 
Prophet  represents  God's  going  forth  from  mount  Paran  as 
a  continued  act,  as  though  he  rendered  himself  visible  chiefly 
from  that  place.  Nor  is  this  representation  new;  for  we 
see,  in  many  other  places,  a  living  picture,  as  it  were,  set 
before  the  eyes  of  the  faithful,  in  order  to  strengthen  them 
in  their  adversity,  and  to  make  them  assured  that  they  shall 
be  safe  through  God's  presence.  The  Lord,  indeed,  did  not 
daily  fulminate  from  heaven,  nor  were  there  such  visible 
indications  of  his  presence  as  on  mount  Sinai ;  but  it  be- 
hoved the  people  to  feel  assured  that  he  was  the  same  God 
who  had  given  to  their  fathers  such  clear  evidence  of  his 
power,  and  that  he  is  also  at  this  time,  and  to  the  end  of 
the  world,  endued  with  the  same  power,  though  it  be  not 
rendered  visible. 

We  now  then  apprehend  the  design  of  the  Prophet :  God 
then  came  from  Teman,  and  the  holy  one  from  mount  Paran. 
We  must  also  observe,  that  the  minds  of  the  godly  were 
recalled  to  the  spectacle  on  mount  Sinai,  when  they  were 
drawn  away  into  exile,  or  when  they  were  in  the  power  of 
their  enemies.  They  might  indeed  have  then  supposed,  that 
they  were  wholly  forsaken.  Obliterated  then  must  have 
been  the  memory  of  that  history,  had  not  this  remedy  been 
introduced.  It  is,  therefore,  the  same  as  though  the  Pro- 
phet had  said — "  Though  God  now  hides  his  power,  and 
gives  no  evidence  of  his  favour,  yet  think  not  that  he  for- 
merly appeared  in  vain  to  your  fathers  as  one  clothed  with 
so  great  a  power,  when  the  law  was  proclaimed  on  mount 
Sinai.      It  follows — 

4.  And  Us  brightness  was  as  the  light ;  4.  Et  splendor  quasi  lux  fuit ; 
he  had  horns  coming  out  of  his  hand :  cornua  e  manu  ejus  ei,  et  ibi 
and  there  was  the  hiding  of  his  power.  absconsio  fortitudinis  ejus. 

He  confirms  the  declaration  which  I  have  explained — 
that  God,  wlien  he  intended  his  presence  to  be  made  known 
to  his  people,  gave  evidences  of  his  wonderful  power,  capable 
of  awakening  the  minds  of  all.  He  then  says,  that  the 
brightness  was  like  light.  By  the  word  TlX,  aur,  is  doubt- 
less meant  the  light,  which  diffuses  itself  through  the  whole 


CHAP.  in.  4.     COMMENTARIES  ON  HABAKKUK.  143 

world,  and  proceeds  from  tlie  sun.  Then  he  says,  that  the 
brightness  wliich  appeared  on  mount  Sinai  was  equal  to  the 
light  of  the  sun,  capable  of  filling  the  whole  world.  He 
adds,  that  horns  were  to  him  from  the  hand.  Some  render 
it,  splendour ;  but  '\^'p,  coren,  properly  means  a  horn,  and 
D*i*1p,  corenim,  is  here  in  the  dual  number :  it  is  therefore 
more  probable,  that  the  Prophet  ascribes  homs  to  God,  car- 
ried in  both  hands  ;  and  it  more  corresponds  with  what 
immediately  follows,  that  "  there  was  the  hiding  of  his 
strength,"  or  that  "  there  was  his  power  hidden."  They 
who  render  the  word,  splendours,  think  that  what  had  been 
said  is  repeated,  that  is,  that  the  brightness  was  like  light ; 
but  they  are  mistaken,  for  we  may  collect  from  the  verse 
that  two  different  things  are  expressed  by  the  Prophet :  he 
first  speaks  of  the  visible  form  of  God ;  and  then  he  adds 
his  power,  designating  it  metaphorically  by  horns,  which  is 
common  in  Scripture.  Indeed  this  mode  of  speaking  occurs 
often.  He  then  says,  that  God  came  armed  with  power, 
when  he  gave  the  law  to  his  people  ;  for  he  bore  horns  in 
his  hands,  where  his  strength  was  hid.^ 

As  to  the  word  hiding,  some  indeed  give  this  refined  view, 
that  God  then  put  forth  his  strength,  which  was  before 
hidden.  But  this  is  a  very  strained  explanation.  To  me  it 
seems  evident,  that  the  Prophet  in  the  first  place  says,  that 
God's  glory  was  conspicuous,   capable    of   irradiating  the 

1  That  'Pi\>  means  to  irradiate  or  to  shine,  is  clear  from  Ex.  xxxiv.  29, 
30,  35  ;  "  for  shine  did  the  skin  of  his  face,"  ^''JQ  "liy  'f\\>  ""a.  Most  critics 
consider  that  the  noim  here,  though  in  this  sense  in  no  other  instance, 
means  rays  or  beams  of  hght ;  and  this  corresponds  with  the  description 
given  elsewhere  of  God's  appearance  on  momit  Sinai.  Drusius,  Marckius, 
Newcome,  and  Henderson,  render  it  "  rays."  The  line  then  would  Hterally 
be — 

Rays  from  his  hand  was  to  him, 
or,  to  retain  the  Enghsh  ichom, 

He  had  rays  from  his  hand. 

To  render  the  line,  "  Rays  streamed  from  his  hand,"  is  to  give  a  para- 
phrase. 

The  objection  of  Calvin  as  to  the  next  Une,  seems  not  vaUd ;  for  the 
hiding  of  strength  may  refer  to  the  hand,  or  to  the  place,  Sinai,  whether 
we  render  the  previous  word,  rays  or  horns ; — to  the  place,  if  we  retain  our 
present  reading,  HTy,  "  of  its  strength  : "  but  to  the  hand,  if  we  adopt  the 
reading  of  many  copies,  "iTy,  "  of  his  strength,"  which  is  perhaps  the  most 
accordant  with  the  passage. — Ed. 


144  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXV. 

whole  world  like  the  light  of  the  sun  ;  and  he  then  adds, 
that  this  splendour  was  connected  with  power,  for  God  car- 
ried horns  in  both  his  hands,  where  his  strength  was  hid  : 
and  he  says,  that  it  was  hid,  because  God  did  not  intend  to 
make  known  his  power  indiscriminately  througliout  the 
world,  but  peculiarly  to  his  own  people  ;  as  it  is  also  said  in 
Ps.  xxxi.  20,  that  "  the  greatness  of  his  goodness  is  laid  up 
for  the  faithful  alone,  who  fear  and  reverence  him."  As  then 
it  is  said,  that  the  goodness  of  God  is  laid  up  for  the  faith- 
ful, for  they  enjoy  it  as  children  and  members  of  the  house- 
hold ;  so  also  the  power  of  God  is  said  to  be  laid  up,  because 
he  testifies  that  he  is  armed  with  power  to  defend  his 
Church,  that  he  may  render  safe  the  children  of  Abraham, 
whom  he  has  taken  under  his  protection.  It  afterwards 
follows — 

5.  Before  him  went  the  pestilence,  5.  Coram  facie  ejus  ambulavit 
and  burning  coals  went  forth  at  his  pestis,  et  egredietur  carbo  ignitus 
feet.  (yel,  ustio)  ad  pedes  ejus. 

The  Prophet  repeats  here,  that  God  came  armed  to  de- 
fend his  people,  when  he  went  forth  from  Teman  ;  for  he 
connects  with  it  here  the  deliverance  of  the  people.  He 
does  not  indeed  speak  only  of  the  promulgation  of  the  law, 
but  encourages  all  the  godly  to  confidence ;  for  God,  who 
had  once  redeemed  their  fathers  from  Egypt,  remained  ever 
like  himself,  and  was  endued  with  the  same  power. 

And  he  says,  that  before  God's  face  walked  the  pestilence  ; 
this  is  to  be  referred  to  the  Egyptians  ;  and  that  ignited  coal 
proceeded  from  his  feet.  Some  render  tjK^I,  reshoph,  exile  ; 
but  its  etymology  requires  it  to  be  rendered  burning  or 
ignited  coal,  and  there  is  no  necessity  to  give  it  another 
meaning.i 

1  Most  agree  in  the  view  given  of  this  verse,  only  there  is  some  shade  of 
difference  as  to  the  word  ^^'\ ;  but  though  Calvin  renders  it  carbo  ignitus 
■ — ignited  coal,  yet  in  his  exposition  he  seems  to  regard  it  with  many  others 
as  a  burning  disease.  In  the  six  other  instances  in  which  the  word  oc- 
ciu-s,  it  certainly  has  not  this  sense,  except  it  be  in  Deut.  xxxii.  24,  which 
is  doubtfid.  It  signifies  not  a  burning  coal,  but  a  glowing  fire,  burning, 
or  hghtening.  Compare  Exod.  ix.  23,  25,  with  Ps.  Ixxviii.  48  ;  where  it 
designates  the  fires  or  lightnings  produced  by  thimder,  which  accompanied 


CHAP.  III.  6".  COMMENTARIES  ON  HABAKKUK.  145 

Tlie  import  of  the  whole  is — that  God  had  put  to  flight 
all  llie  enemies  of  his  people  ;  for  we  know  that  the  Egyp- 
tians were  smitten  with  various  plagues,  and  that  the  army 
of  Pharaoh  was  drowned  in  the  Red  Sea.  Hence,  the  Pro- 
phet says,  that  God  had  so  aj^peared  from  Teman,  that  the 
pestilence  went  before  him,  and  then  the  ignited  coal ;  in 
short,  that  the  pestilence  and  ignited  coal  were  God's  officers, 
which  were  ready  to  perform  his  commands  :  as  when  a 
king  or  a  judge,  having  attendants,  commands  them  to  put 
this  man  in  prison,  and  to  punish  another  in  a  different  way  ; 
so  the  Prophet,  giving  us  a  representation  of  God,  says,  that 
all  kinds  of  evils  were  ready  to  obey  his  orders,  and  to  destroy 
his  and  their  enemies.  He  does  not  then  intend  here  to 
terrify  the  faithful  in  mentioning  the  pestilence  and  the 
ignited  coal ;  but,  on  the  contrary,  to  set  before  their  eyes 
evidences  of  God's  power,  by  which  he  could  deliver  them 
from  the  hand  of  their  enemies,  as  he  had  formerly  delivered 
their  fathers  from  Egypt.  By  God's  feet,  he  then  means 
his  going  forth  or  his  presence  ;  for  I  do  not  approve  of  what 
some  have  said,  that  ignited  coals  followed,  when  pestilence 
had  preceded  ;  for  both  clauses  are  given  in  the  same  way. 
It  follows — 

6.  He  stood,  and  measured  the  earth:  6.  Stetit  et  mensus  est  ter- 

he  beheld,  and  drove  asunder  the  nations ;  ram;  aspexit  et  dissolvit  gen- 

and  the  everlasting  mountains  were  scat-  tes ;    et    afflicti    smit    montes 

tered,  the  perpetual    hiUs  did  bow:  his  seterni ;    ineurvati    sunt    colles 

ways  are  everlasting.  secuh  ;  itinera  secuU  ei. 

He  says  that  God  jjossessed  every  power  to  subdue  the 
earth  to  himself,  and  that  he  could  at  his  will  destroy  it, 
yea,  dissolve  moinitains  as  well  as  nations.     Some  of  the 

the  hail.  Lightning  would  be  its  most  projier  rendering  here  ;  for  instead  of 
referring  this  verse  to  the  plagues  in  Egypt,  it  may  be  considered  as  a  con- 
tinuation of  what  is  contained  in  the  foregoing  verse  ;  and  the  Septnagint 
and  Theodotion  have  rendered  "I2T  in  the  preceding  clause,  not  pestilence, 
but  word — ^oycs,  its  most  usual  meaning.  This  makes  the  whole  to  com- 
port to  what  we  read  of  God's  appearance  on  momit  Sinai.  See  Exod. 
xix.  16  :  Deut.  xxxiii.  2.     The  version  then  woidd  be  this — 

From  before  hmi  proceeded  the  word  (i.  e.  the  law  ;) 

And  forth  came  Ughtning  at  his  feet. 
Most  of  the  ideas  in  this,  and  in  the  two  preceding  verses,  seem  to  be 
similar  to  those  we  find  in  Deut.  xxxiii.  2,  3. — Ed. 

VOL.  IV.  K 


146  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXV. 

Jews  understood  this  of  the  ark,  which  stood  at  that  time 
in  Gilead.  They  then  suppose  that  the  Prophet  meant  this 
in  short — that  when  God  chose  a  place  for  the  ark  of  the 
covenant  in  Gilgal,  that  he  determined  then  what  he  would 
do,  and  that  he  then  in  his  secret  counsel  divided  the  land, 
so  that  each  should  have  his  portion  hy  lot.  This,  it  is 
true,  was  accomplished  shortly  after,  for  Joshua,  as  we  know, 
divided  it  by  lot  between  the  tribes.  But  what  the  Jews 
affirm  of  the  ark  seems  to  me  strained  and  frigid.  Habak- 
kuk,  on  the  contrary,  means  by  the  word  stand,  that  God 
was  openly  conspicuous,  like  him  who  assumes  an  erect 
posture,  so  that  he  is  seen  at  a  distance.  In  this  sense  we 
are  to  take  the  expression  that  God  stood. 

The  measuring  of  the  earth  is  not  to  be  confined  to  Judea, 
but  is  to  be  extended  to  the  whole  world.  God,  he  says, 
has  measured  the  earth.  To  measure  the  earth  is  what 
properly  belongs  to  a  sovereign  king ;  and  it  is  done  that 
he  may  assign  to  each  his  portion.  Except  God,  then,  had 
a  sovereign  right  over  the  earth  and  the  whole  world, 
Habakkuk  would  not  have  ascribed  to  him  this  office ;  and 
this  we  learn  from  the  verse  itself,  for  he  immediately  sub- 
joins, that  the  nations,  as  it  were,  melted  away,  that  the 
mountains  were  destroyed,  that  the  hills  were  hawed  down. 

We  hence  see  that  by  earth  we  are  not  to  understand 
Judea  only,  but  the  whole  world ;  as  though  he  had  said, 
that  when  God  appeared  on  mount  Sinai,  he  made  it  fully 
evident  that  the  earth  was  under  his  power  and  authority, 
so  that  he  could  determine  whatever  he  pleased,  and  pre- 
scribe limits  to  all  nations.  For  he  does  not  speak  of  God 
here  as  having,  like  a  surveyor,  a  measuring  line  ;  but  he 
says,  that  he  measured  the  earth  as  one  capable  even  then 
of  changing  the  boundaries  of  the  whole  world ;  nay,  he 
intimates  that  it  was  he  himself  who  had  at  first  created  the 
earth  and  assigned  it  to  men.  It  is  indeed  true  that  the 
nations  did  not  then  melt  away,  nor  were  the  mountains 
demolished,  nor  the  hills  bowed  down ;  but  the  Prophet 
simply  means,  that  God's  power  then  appeared,  which  was 
capable  of  shaking  the  whole  world. 

But  he  calls  these  the  mountains  of  eternity  and  the  hills 


niAP.  in.  (').  COMMENTARIES  ON  HABAKKUK.  147 

of  ages,  whicli  had  been  from  the  beginning  fixed  on  their 
own  foundations.  For  if  an  earthquake  happens  on  a  plain, 
it  seems  less  wonderful ;  and  then  if  any  of  those  mountains 
cleave,  which  are  not  so  firmly  fixed,  it  may  be  on  account 
of  some  hollow  places  ;  for  when  the  winds  fill  the  caverns, 
they  are  forced  to  bui-st,  and  they  cleave  the  mountains  and 
the  earth.  But  the  Prophet  relates  an  unusual  thing,  and 
wholly  different  from  the  ordinary  course  of  nature — that 
the  mountains  of  eternity,  which  had  been  from  the  begin- 
ning, and  had  remained  without  any  change,  were  thus 
demolished  and  bowed  down.  In  short,  the  Prophet  in- 
tended by  all  means  to  raise  up  to  confidence  the  minds  of 
the  godly,  so  that  they  should  become  fully  persuaded  that 
God's  power  to  deliver  them  would  be  the  same  as  that 
which  their  fathers  had  formerly  experienced  ;  for  there  is 
no  other  support  under  adverse,  and  especially  under  de- 
spairing circumstances,  than  that  the  faithful  should  know 
that  they  are  still  under  the  protection  of  that  God  who 
has  adopted  them.  This  is  the  reason  why  the  Prophet 
amplifies,  in  so  striking  a  manner,  on  the  subject  of  God's 
power. 

And  hence  also  he  subjoins,  that  the  ways  of  ages  are 
those  of  God.  Some  render  the  clause,  "  the  ways  of  the 
world."  The  word,  D/l!?,  oida.m,  however,  means  properly 
an  age,  or  perpetual  time.  The  Prophet,  I  have  no  doubt, 
means  by  ways  of  ages,  the  wonderful  means  which  God  is 
wont  to  adopt  for  the  defence  of  his  Church  ;  for  we  arc 
ever  wont  to  reduce  God's  works  to  our  own  understanding, 
while  it  is  his  purpose  to  perfect,  in  a  manner  that  is 
wonderful,  the  work  of  our  salvation.  Hence  the  Prophet 
bids  the  faithful  here  to  raise  upwards  their  thoughts,  and 
to  conceive  something  greater  of  God's  power  than  what 
they  ca,n  naturally  comprehend.  If  we  take  the  ways  of 
eternity  in  this  sense,  then  they  are  to  be  understood  as  in 
opposition  to  those  means  which  are  known  and  usual. 
They  are  his  daily  ways,  when  the  sun  rises  and  sets,  when 
the  spring  succeeds  the  winter,  when  the  earth  produces 
fruit ;  though  even  these  are  so  many  miracles,  yet  they  are 
his  common  ways.     But  God  has  ways  of  eternity,  that  is 


148  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXV, 

he  has  means  unknown  to  us  by  which  he  can  deliver  us 
from  death,  whenever  it  may  please  him. 

But  yet,  if  any  prefer  taking  the  ivays  of  eternity  as 
signifying  the  continued  power  of  God,  which  has  ever 
appeared  from  the  beginning,  the  sense  would  be  appropriate 
and  not  less  useful :  for  it  especially  avails  to  confirm  our 
faith,  when  we  consider  that  God's  power  has  ever  been  the 
same  from  the  creation  of  heaven  and  earth,  that  it  has 
never  been  lessened  or  undergone  any  change.  Since,  then, 
God  has  successively  manifested  his  power  through  all  ages, 
we  ought  hence  to  learn  that  we  have  no  reason  to  despair, 
though  he  may  for  a  time  conceal  his  hand  ;  for  he  is  not 
on  tliat  account  deprived  of  his  right.  He  ever  retains  the 
sovereignty  of  the  world.  We  ought,  then,  to  be  attentive 
to  the  ways  of  ages,  that  is,  to  the  demonstration  of  that 
power,  which  was  manifested  in  the  creation  of  the  world, 
and  still  continues  to  be  manifested.^     It  follows  — 

7.  I   saw  the   tents   of  Cu-         7.  Pro  iniquitate  (yel,  pro  nihilo,  alii 

shan  in  affliction :  (ind  the  cur-  vcrtunt)  vidi  tentoria  Chusan  (vel,  -tEthi- 

tains  of  the  land  of  IVIidian  did  opise;)  contremiscent  cortinse  {vel,  pelles) 

tremble.  terrte  Madian. 

The  Prophet  relates  here,  no  doubt,  whateA^er  might  bring 
comfort  to  the  miserable  Jews,  as  they  thought  themselves 
rejected  and  in  a  manner  alienated  from  God.  Hence  the 
Prophet  mentions  here  other  deliverances,  which  were  clear 
evidences    of    God's   constant    favour  towards   his    chosen 


^  This  verse  is  explained  in  a  very  strildng  manner,  but  the  version  is 
not  so  strictly  correct.     It  may  be  thus  rendered : — 
6.   He  stood,  and  measured  the  earth  ; 

He  looked,  and  agitated  the  nations ; 

And  burst  themselves  open  did  the  perpetual  mountains, 

Bend  down  did  the  hills  of  ages  ; 

The  goings  of  ages  were  his. 
"  The  perpetual  mountains"  are  literally  "  the  mountains  of  perpetuity," 
which  had  remained  the  same  from  the  beginning.  "  The  hills  of  ages" 
might  be  rendered  the  hills  of  antiquity  or  of  old  time,  DPIV,  an  indefinite 
past  time.  "  The  goings  of  ages,"  are  God's  proceedings,  that  is,  in  his 
works,  and  may  therefore  be  rendered  ''  deeds ;"'  and  they  are  said  to  be 
deeds  "  of  ages,"  i.e.  of  old  time,  Avith  reference  probably  to  the  creation 
of  the  world :  for  he  who  makes  perennial  momitains  to  burst,  and  per- 
petual hills  to  bend  downwards,  nmst  be  their  first  creator. — Ed. 


CHAP.  III.  7.  COMMENTARIES  ON  IIABAKKUK.  149 

people.  He  had  liitherto  spoken  of  their  redemption,  and 
he  will  presently  return  to  the  same  subject :  but  he  intro- 
duces here  other  histories  ;  as  though  he  had  said,  that  it 
was  not  only  at  one  time  that  God  had  testified  how  much 
he  loved  the  race  of  Abraham,  and  how  inviolable  was  the 
covenant  he  had  made  ;  but  that  he  had  given  the  same 
testimonies  at  various  times :  for  as  he  had  also  defended 
his  people  against  other  enemies,  the  conclusion  was  obvious, 
that  God's  hand  was  thus  made  manifest,  that  the  children 
of  Abraham  might  know  that  they  were  not  deceived,  when 
they  were  adopted  by  him. 

Hence  Habakkuk  mentions  the  tents  of  Ghusan  as  an- 
other evidence  of  God's  power  in  preserving  his  people,  and 
the  curtains  of  Madian ;  for  we  know  how  wonderful  was 
the  work,  when  the  Jews  were  delivered  by  the  hand  of 
Gideon ;  and  the  same  was  the  case  with  respect  to  the 
king  of  Chusan. 

We  now,  then,  understand  the  design  of  the  Prophet :  for 
as  he  knew  that  the  time  was  near  when  the  Jews  might 
succumb  to  despair  in  their  great  adversities,  he  reminds 
them  of  the  evidences  of  God's  favour  and  power,  which 
had  been  given  to  their  fathers,  that  they  might  entertain 
firm  hope  in  time  to  come,  and  be  fully  persuaded  that  God 
would  be  their  deliverer,  as  he  had  been  formerly  to  their 
fathers. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  have  a  continual  contest  mih. 
powerful  enemies,  we  may  know  that  we  are  defended  by  thine 
hand,  and  that  even  thou  art  fighting  for  lis  when  we  are  at  rest ; 
so  that  we  may  boldly  contend  imder  thy  protection,  and  never 
be  wearied,  nor  yield  to  Satan  and  the  mcked,  or  to  any  tempta- 
tions ;  but  firmly  proceed  in  the  course  of  our  warfare :  and  how- 
ever much  thou  mayest  often  humble  us,  so  as  to  make  us  to 
tremble  under  thine  awful  judgment,  may  we  yet  never  cease  to 
entertain  firm  hope,  since  thou  hast  once  promised  to  be  to  us 
an  eternal  Father  in  thine  eternal  and  only-begotten  Son :  but 
being  confirmed  by  the  invincible  constancy  of  faith,  may  we  so 
submit  ourselves  to  thee,  as  to  bear  all  our  aflflictions  patiently, 
until  thou  gatherest  us  at  length  into  that  blessed  rest,  which 
has  been  procured  for  us  by  the  blood  of  thine  ovm.  Son.    Amen. 


150  THE  TWELVE  MINOR  PEOPHETS.  LECT.  CXVI. 


We  said  yesterday  that  the  Prophet  spoke  of  the  king  of 
Chusan  and  of  the  Madianites,  in  order  to  strengthen  the 
minds  of  the  godly,  and  to  set  before  their  eyes  the  con- 
tinued aid  of  God,  so  that  they  might  venture  to  feel  as- 
sured that  he  would  not  act  otherwise  towards  the  Church 
to  the  end  of  the  world,  than  what  he  had  done  from  the 
beginning.  The  meaning,  then,  is  sufficiently  evident.  We 
must  now  consider  the  words. 

Some  understand  by  the  word,  jlJ^,  aun,  nothing,  or 
vanity ;  as  though  the  Prophet  had  said,  that  the  tents  of 
Chusan  had  been  reduced  to  nothing :  but  another  sense  is 
more  probable  ;  /  have  seen  the  tents  of  Chusan  on  account 
of  his  iniquity ;  '^  that  is,  the  reward  which  God  had  repaid, 
for  the  iniquity  of  the  king  of  Chusan  had  been  made  mani- 
fest. The  Prophet  says  that  he  had  seen  it,  because  it  was 
evident  and  known  to  all.  We  now  perceive  what  is  meant 
— that  God  had  been  a  just  judge  against  the  army  of 
Chusan  ;  for  as  they  had  unjustly  assailed  the  Israelites, 
so  a  just  reward  was  rendered  to  them.  The  account  of  this 
we  have  in  Judg.  iii.  Chusan,  the  king  of  Mesopotamia, 
had  well-nigh  destroyed  the  Israelites,  when  the  Lord  put 
him  to  flight  with  all  his  forces.  Some  render  the  words, 
"  The  tents  of  Ethiopia,"  as  though  it  was  written  Chus ; 
but  this  is  strained,  and  contrary  to  the  rules  of  grammar ; 

1  The  word  |1X  not  only  means  iniquity,  but  also  what  iniquity  pro- 
duces, laboiir,  trouble,  affliction ;  and  tlais  latter  meaning,  as  allowed  by 
Neu'c  'One  and  Henderson,  is  most  suitable  to  it  here.  The  word  is  so 
taken  in  Gen.  xxxv.  18;  Deut.  xxvi.  14;  Hos.  ix.  4.  Besides,  this  mean- 
ing makes  a  correspondence  between  this  and  the  following  Hne,  as  will  be 
seen  by  the  following  version — 

Under  trouble  have  I  seen  the  tents  of  Cushan, 
Tremble  did  the  curtains  of  the  land  of  Madian. 
The  "  curtains"  were  those  ixsed  in  forming  tents,  and  are  used  here  to 
designate  them.  The  most  obvious  reference  here  is  to  Cushan,  men- 
tioned in  Judg.  iii.  8,  10,  as  Calvin  states;  yet  some  consider  that  it  stands 
for  Cush,  as  Lotan,  in  Gen.  xxvi.  20,  is  put  for  Lot:  and  some,  as  Gese- 
nius,  say,  that  the  African  Cash  is  meant,  and  others,  as  Henderson,  think, 
that  it  is  the  Arabian  Cash,  especially  as  Madian  is  also  mentioned.  Still 
the  events  recorded  in  Judges,  nearly  connected  together,  favour  the 
opinion  adopted  by  Calvin. — Ed. 


CHAP.  III.  8.  COMMENTARIES  ON  HABAKKUK.  151 

and  besides,  the  following  clause  confirms  wliat  I  have  said  ; 
for  the  Prophet  mentions  the  slaughter  with  which  God 
destroyed  the  Madianites,  who  had  also  nearly  overwhelmed 
the  miserable  people.  He  says  that  their  curtains  trembled, 
or  their  dwellings :  for  God,  without  the  hand  or  sword  of 
men,  drove  them  into  such  madness,  that  they  slew  one 
another,  as  the  sacred  history  testifies.  See  Judg.  vi.  and 
vii.     It  now  follows — ■ 

8.  Was  the  Lord  displeased  against  8.  Aii  contra  fiuvios  iratus  es,  Je- 

the  rivers  ?  vjas  thine  anger  against  hova  ?  an  contra  fluvios  indignatio 

the  rivers?  was  thy  wrath  against  the  tua?  an  contra  mare  furor  tuus  {vel, 

sea,  that  thou  didst  ride  upon  thine  ira  tua)  ?  quia  equitasti  super  equos 

horses  ttu'i  thy  chariots  of  salvation  ?  tuos;  quadrigae  tuse  sakis. 

The  Prophet  here  applies  the  histories  to  which  he  has 
already  referred,  for  the  purpose  of  strengthening  the  hope 
of  the  faithful  ;  so  that  they  might  know  these  to  be  so 
many  proofs  and  pledges  of  God's  favour  towards  them,  and 
that  they  might  thus  cheerfully  look  for  his  aid,  and  not 
succumb  to  temptation  in  their  adversities.  Wlien  he  asks, 
was  God  angry  with  the  rivers  and  the  sea,  he  no  doubt  in- 
tended in  this  way  to  awaken  the  thoughts  of  the  faithful, 
that  they  might  consider  the  design  of  God  in  the  works 
which  he  had  already  mentioned ;  for  it  would  have  been 
unreasonable  that  God  should  show  his  wrath  against  rivers 
and  the  sea  ;  why  should  he  be  angry  with  lifeless  elements  ? 
The  Prophet  then  shows  that  God  had  another  end  in  view 
M'^hen  he  dried  the  sea,  when  he  stopped  the  course  of 
Jordan,  and  when  he  gave  other  evidences  of  his  power. 
Doubtless  God  did  not  regard  the  sea  and  the  rivers ;  for 
that  would  have  been  unreasonable.  It  then  follows  that 
these  changes  were  testimonies  of  God's  favour  towards  his 
Church :  and  hence  the  Prophet  subjoins,  that  God  rode  on 
his  horses,  and  that  his  chariots  were  for  salvation  to  his 
people.-^     We  now  perceive  the  Prophet's  meaning,  which 

1  The  two  first  hues  present  a  difficulty  in  their  construction.  The 
most  literal  is  this  rendering  of  Junius — 

Did  against  rivers  kindle,  O  Jehovah — 

Against  rivers,  thy  WTath  ? 
Our  language  will  admit  of  a  similar  construction  in  another  form,  by  in- 
verting the  order — 


152  THK  TWELVE  MINOR  PROPHETS.  LECT.  CXVI. 

interpreters  have  not  understood,  or  at  least  have  not  ex- 
plained. 

VVc  now,  then,  see  why  the  Prophet  puts  these  questions : 
and  a  question  has  much  more  force  when  it  refers  to  what 
is  in  no  way  doubtful.  What !  can  God  be  angry  with 
rivers  ?  Who  can  imagine  God  to  be  so  unreasonable  as  to 
disturb  the  sea  and  to  change  the  nature  of  things,  when  a 
certain  order  has  been  established  by  his  own  command  ? 
Why  should  he  dry  the  sea,  except  he  had  something  in 
view,  even  the  deliverance  of  his  Church  ?  except  he  in- 
tended to  save  his  people  from  extreme  danger,  by  stretch- 
ing forth  his  hand  to  the  Israelites,  when  they  thought 
themselves  utterly  lost  ?  He  therefore  denies,  that  when 
God  dried  the  Red  Sea,  and  when  he  stopped  the  flowing  of 
Jordan,  he  had  put  forth  his  power  against  the  sea  or 
against  the  river,  as  though  he  was  angry  with  them.  The 
design  of  God,  says  the  Prophet,  was  quite  another ;  for 
God  rode  on  his  horses,  that  is,  he  intended  to  show  that  all 
the  elements  were  under  his  command,  and  that  for  the  sal- 
vation of  his  people.  That  God,  then,  might  be  the  re- 
deemer of  his  Church,  he  constrained  Jordan  to  turn  back 
its  course,  he  constrained  the  Red  Sea  to  make  a  passage  for 
his  miserable  captives,  who  would  have  otherwise  been 
exposed  to  the  slaughter  of  their  enemies.  There  Avas  in- 
deed no  hope  of  saving  Israel,  Avithout  a  passage  being 
suddenly  opened  to  them  through  the  Red  Sea. 

Did  thy  wrath  against  rivers,  O  Jehovah, 

Did  it  kindle  against  rivers  ? 
Some  connect  the  two  last  lines  of  the  verse  with  the  preAdous  one,  thus — • 

Was  thine  indignation  against  the  sea, 

When  thoii  didst  ride  on  thy  horses, 

On  thy  chariots  of  salvation  ? 
But  C'llvin  considers  them  rather  as  an  ans^^'er  to  the  prcAaous  questions, 
or  as  explanatory  ;  and  they  may  be  thus  rendered — 

When  tho\i  chdst  ride  on  thy  horses, 

Thy  chariots  Avere  tliose  of  salvation. 
It  is  observed  by  Henderson,  that  "  tliere  is  no  necessity  for  oiu-  under- 
standing either  the  angels  or  thunder  and  lightning  by  '  horses'  and 
'  chariots.'  They  arc,"  he  adds,  "  merely  figiu-ative  expressions,  designed 
to  carry  out  the  metaphor  adopted  from  military  operations."  Or  it  may 
be,  that  the  horses  and  chariots  of  the  Israelites  are  here  meant,  as  in  the 
11th  verse,  the  arrows  and  spears  of  the  people  are  spoken  of  as  those  of 
God.— AU 


CHAP.  III.  9.  COMMENTARIES  ON  HABAKKUK.  153 

Hence  all  these  miracles  were  designed  to  show  that  God 
had  become  the  redeemer  of  his  Church,  and  had  put  forth 
his  power  for  the  salvation  of  those  whom  he  had  taken 
under  his  protection :  and  it  is  easy  from  this  fact  to  con- 
clude, that  the  same  help  ought  to  be  expected  from  God 
by  posterity ;  for  God  was  not  induced  by  some  sudden  im- 
pulse to  change  the  nature  of  things,  but  exhibited  a  proof 
of  his  favour :  and  his  grace  is  perpetual,  and  flows  in  an 
even  course,  though  not  according  to  the  apprehension  of 
men ;  for  it  suffers  some  interruptions,  because  God  exercises 
the  faithful  under  the  cross ;  yet  his  goodness  never  ceases. 
It  hence  follows  that  the  faithful  are  to  entertain  hope  ;  for 
God,  when  he  pleases,  and  when  he  sees  it  exj^edient,  will 
really  show  the  same  power  which  was  formerly  exhibited 
to  the  fathers.     It  now  follows — 

9.  Thy  bow  was  made  quite  naked,  9.   Nudando    midatus    fiiit    (vel, 

according  to  the  oaths  of  the  tribes,  manifestatione  manifestus  fiiit)  arcus 

even  thy  word.     Selah.     Thou  didst  tuus ;  juramenta  Tribuum,  sermo : 

cleave  the  earth  with  rivers.  Selaeh :  tluviis  scindes  terram. 

The  Prophet  explains  the  same  thing  more  clearly  in  this 
verse — that  the  power  of  God  was  formerly  manifested  for 
no  other  reason  but  that  the  children  of  Abraham  might  be 
taught  to  expect  from  him  a  continued  deliverance:  for  he 
says  that  the  how  of  God  was  made  hare.  By  the  "  bow,"  he 
means  also  the  sword  and  other  weapons  ;  as  though  he  had 
said,  that  God  was  then  armed,  as  we  have  found  declared 
before.  God  therefore  was  then  furnished  wntli  weapons, 
and  marched  to  the  battle,  having  undertaken  the  cause  of 
his  chosen  people,  that  he  might  defend  them  against  the 
wicked.  Since  it  was  so,  we  hence  see  that  these  miracles 
were  not  to  avail  only  for  one  period,  but  were  intended 
perpetually  to  encourage  the  faithful  to  look  ever  for  the 
aid  of  God,  even  in  the  midst  of  death  ;  for  he  can  find 
escapes,  though  they  may  not  appear  to  us. 

We  noAv  see  the  import  of  the  text ;  but  he  emphatically 
adds,  The  oaths  of  the  trihes  ;  for  hereby  he  more  fully  con- 
firms that  God  had  not  then  assisted  the  children  of  Abra- 
ham, so  as  to  discard  them  afterwards ;  but  that  he  had 


lol  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVT. 

really  proved  liow  true  lie  was  in  liis  promises ;  for  by  the 
oaths  of  (or  to)  the  tribes  he  means  the  covenant  that  God 
had  made  not  only  with  Abraham,  but  also  with  his  poste- 
rity for  ever.  He  puts  oaths  in  the  plural  number,  because 
God  had  not  only  once  promised  to  be  a  God  to  Abraham 
and  to  his  seed,  but  had  often  repeated  the  same  promise, 
in  order  that  faith  might  be  rendered  more  certain,  inasmuch 
as  we  have  need  of  more  than  one  thing  to  confirm  us.  For 
we  see  how  our  infirmity  always  vacillates,  unless  God  sup- 
plies us  with  many  props.  As,  then,  God  had  often  con- 
firmed his  servant  Abraham,  the  Prophet  speaks  here  of  his 
oaths :  but  then  as  to  the  substance,  the  oath  of  God  is  the 
same  ;  which  was,  that  he  had  taken  the  race  of  Abraham 
under  his  protection,  and  promised  that  they  should  be  to 
him  a  peculiar  people,  and,  especially,  that  he  had  imited 
the  people  under  one  head ;  for  except  Christ  had  been 
introduced,  that  covenant  of  God  would  not  have  been  rati- 
fied nor  valid.  As,  then,  God  had  once  included  every 
thing,  when  he  said  to  Abraham,  "  I  am  God  Almighty, 
and  I  shall  be  a  God  to  you  and  to  your  children ;"  it  is 
certain  that  nothing  was  added  when  God  afterwards  con- 
firmed the  faith  of  Abraham :  but  yet  the  Prophet  does  not 
without  reason  use  the  plural  number ;  it  was  done,  that 
the  faithful  might  recumb  with  less  fear  on  God's  promise, 
seeing  that  it  had  been  so  often  and  by  so  many  words  con- 
firmed. 

He  calls  them  too  the  oaths  to  the  tribes :  for  though  God 
had  spoken  to  Abraham  and  afterw^ards  to  Moses,  yet  the 
promise  was  deposited  in  the  hands  of  Abraham,  and  of  the 
patriarchs,  and  afterwards  in  those  of  Moses,  that  the  people 
might  understand  that  it  belonged  equally  to  them  ;  for  it 
would  have  been  no  great  matter  to  promise  what  we  read 
of  to  a  few  men  only.  But  Abraham  was  as  it  were  the 
dejiository ;  and  it  was  a  certain  solemn  stipulation  made 
with  his  whole  race.  We  hence  see  why  the  Prophet  here 
mentions  the  tribes  rather  than  Abraham,  or  the  patriarchs, 
or  Moses.  He  had  indeed  a  special  regard  to  those  of  his 
own  time,  in  order  to  confirm  them,  that  they  might  not 
doubt  but  that  God  would  extend  to  them  also  the  same 


CHAP.  III.  9.      COMMENTARIES  ON  HABAKKUK.  155 

power.  How  so  ?  Because  God  had  formerly  wrought  in  a 
wonderful  manner  for  the  deliverance  of  his  people.  Why  ? 
That  he  might  prove  himself  to  be  true  and  faithful.  In 
what  respect  ?  Because  he  had  said,  that  he  would  be  the 
protector  of  his  j^eople  ;  and  he  did  not  adopt  a  few  men  only, 
but  the  whole  race  of  Abraham.  Since  it  was  so,  why  should 
not  his  posterity  hope  for  that  which  they  knew  was  pro- 
mised to  their  fathers  ?  for  the  truth  of  God  can  never  fail. 
Though  many  ages  had  passed  away,  the  faith  of  his  people 
ought  to  have  remained  certain,  for  God  intended  to  show 
himself  to  be  the  same  as  he  had  been  formerly  known  by 
their  fathers. 

He  afterwards  adds  1f2^,  amer,  which  means  a  word  or 
speech  ;  but  it  is  to  be  taken  here  for  a  fixed  and  an  irre- 
vocable word.  The  word,  *1DK,  amer,  he  says  ;  that  is,  as 
they  say,  the  word  and  the  deed :  for  when  we  say,  that 
words  are  given,  we  often  understand  that  those  who  libe- 
rally promise  are  false  men,  and  that  we  are  only  trifled  with 
and  disappointed  when  we  place  confidence  in  them.  But 
the  term,  word,  is  sometimes  taken  in  a  good  sense.  "  This 
is  the  word,"  we  often  say,  when  we  intend  to  remove  every 
doubt.  We  now  then  perceive  what  the  Prophet  meant  by 
adding  1^J<,  amer,  the  word,  "  0  Lord,  thou  hast  not  given 
mere  words  to  thy  j^eople  ;  but  what  has  proceeded  from  thy 
mouth  has  been  found  to  be  time  and  valid.  Such,  therefore, 
is  thy  faithfulness  in  thy  promises,  that  we  ought  not  to 
entertain  the  least  doubt  as  to  the  event.  As  soon  as  thou 
givest  to  us  any  hope,  we  ought  to  feel  assured  of  its  accom- 
plishment, as  though  it  were  not  a  word  but  the  exhibition 
of  the  thing  itself"  In  short,  by  this  term  the  Prophet 
commends  the  faithfulness  of  God,  lest  we  should  harbour 
doubts  as  to  his  promises.^ 

'  This  clause  has  been  variously  explained :  the  interpretation  here  given 
has  been  mostly  adopted.  In  the  Barberinean  manuscript  the  whole  of  this 
prayer  is  given  in  many  respects  different  from  the  present  received  text 
of  the  Septuagint,  and  this  clause  is  thus  foimd  in  it — £;t;ajTa(raf  fioxfiat 
rtti  (pa^iT^as  avrov — Tliou  liast  Satiated  the  arrows  (or  darts)  of  his  quiver. 
It  is  evident  that  this  idea  falls  in  more  with  the  preceding  clause  than  any 
other ;  and  the  Hebrew  will  admit  of  a  sense  bordering  on  this  with  loss 
alteration  than  any  other  that  haa  been  offered.     No  version  has  been 


156  THE  twelvp:  minor  prophets.       lect.  cxvi. 

He  then  says,  that  hy  rivers  had  been  cleft  the  earth.  He 
refers,  I  doubt  not,  to  the  history  we  read  in  Num.  xiv  ;  for 
the  Lord,  when  the  people  were  nearly  dead  through  thirst, 
drew  forth  water  from  the  rock,  and  caused  a  river  to  flow 
wherever  the  people  journeyed.  As  then  he  had  cleft  the 
earth  to  make  a  perpetual  course  for  the  stream,  and  thus 
supplied  the  people  in  dry  places  with  abundance  of  water, 
the  Prophet  says  here,  that  the  earth  had  been  cleft  hy  rivers 
or  streams.  It  was  indeed  but  one  river  ;  but  he  amplifies, 
and  justly  so,  that  remarkable  work  of  God.  He  afterwards 
adds — 

10.    The    mountains   saw         10.  Videnint  me,  timuerunt  montes  ;  in- 

thee,    and    they    trembled :  imdatio   {;vel,  gm-ges)   aqiiarum   transivit ; 

the  overflowing  of  the  water  dedit  abyssus  vocem  suam  ;  in  altum  manus 

passed  by :  the  deep  uttered  suas  sustulit  {vel,  altitudo,  Dl"!  ;  potest  tarn 

his   voice,  and  lifted  up  his  in  casu   nominandi   legi   qudm   in   accu- 

hands  on  high.  sativo.) 

Habakkuk  proceeds  with  the  history  of  the  people's  re- 
demption.    We  have  said  what  his  object  was,  even  this — 

given  without  supposing  something  to  be  miderstood.  Newcome  says,  that 
sixteen  MSS.  read  DynCi';  by  leaving  out  the  "I,  it  may  be  a  verb  in  Kal 
in  the  past  tense,  as  rendered  above,  and  writers  might  have  easily  put  down 
"irDN  for  "11TK.     Then  the  hne  in  Hebrew  would  be, 

"  Thou  hast  filled  with  arrows  the  girdle." 

It  is  a  description  of  one  equipped  for  battle  ;  his  bow  was  made  ready, 
and  he  had  filled  his  girdle,  that  is,  his  military  girdle,  with  arroAvs  :  for 
this  girdle  the  preceding  Greek  version  introduced  the  quiver,  in  Avhich 
arrows  were  commonly  carried.  The  word  JTlLDD,  means  rods  or  staves, 
that  is,  of  arrows,  as  we  may  take  it  here.  This  is  the  most  satisfactory 
solution  of  the  difficulties  connected  with  this  line,  of  which  there  have 
been,  as  Henderson  says,  more  than  a  hunch-ed  interpretations. 

The  last  clause  of  the  verse  is  thus  rendered  by  Newcome, — 
Thou  didst  cleave  the  streams  of  the  land  ; 
and  by  Henderson, — 

Thou  didst  cleave  the  earth  into  rivers. 

The  words  will  not  admit  the  first  version ;  the  genitive  case  in  Hebrew 
is  always  by  juxtaposition ;  here  "streams"  and  "  earth"  are  separated  by 
the  verb.  The  other  version  contains  hardly  a  meaning.  The  most  literal 
rendering  is  that  given  by  Calvin,  and  it  aflbrds  the  best  sense.  The 
words  wiU  admit  of  the  following,  which  is  materially  the  same, — 
By  streams  didst  thou  cleave  the  earth. 

The  allusion  evidently  is  to  the  streams  of  that  water  which  miraculously 
issued  from  the  smitten  rock,  and  followed  the  Israelites  in  the  Avilderness. 
—Ed. 


OHAP.  III.  10.    COMMENTARIES  ON  HABAKKUK.  157 

tliat  the  people,  thougli  in  an  extreme  state  of  calamity, 
might  yet  entertain  hope  of  God's  favour  ;  for  he  became 
not  a  Redeemer  to  the  race  of  Abraham  for  one  time, 
but  that  he  might  continue  the  same  favour  to  them  to 
the  end. 

He  says  that  mountains  had  seen  and  grieved.  Some  ex- 
plain this  allegorically  of  kings,  and  say,  that  they  grieved 
when  envy  preyed  on  them  :  but  this  view  is  too  strained. 
The  Prophet,  I  have  no  doubt,  means  simply,  that  the  moun- 
tains obeyed  God,  so  as  to  open  a  way  for  his  people.  At 
the  same  time,  the  verb  7in,  chid,  signifies  not  only  to  grieve, 
but  also  to  bring  forth,  and  then  to  fall  and  to  abide  in  the 
same  place.  We  might  then  with  no  less  propriety  read 
thus — see  thee  did  the  mountains,  and  were  still,  or  fell  down  ; 
that  is,  they  were  subservient  to  thy  command,  and  did  not 
intercept  the  way  of  thy  people.  I  think  the  real  meaning 
of  the  Prophet  to  be,  that  God  had  formerly  imprinted  on 
all  the  elements  evident  marks  of  his  paternal  favour,  so  that 
the  posterity  of  Abraham  might  ever  confide  in  him  as  their 
deliverer  in  all  their  distresses  :  and  even  the  context  re- 
quires this  meaning  ;  for  he  subjoins — 

The  stream  or  the  inundation  of  waters,  &c. :  and  this 
second  part  cannot  be  explained  allegorically.  We  then  see, 
that  the  import  of  the  words  is — That  God  removed  all  ob- 
stacles, so  that  neither  mountains,  nor  waters,  nor  sea,  nor 
rivers,  intercepted  the  passage  of  the  people.  He  says  now, 
that  the  inundation  of  waters  had  passed  away.  This  applies 
both  to  Jordan  and  to  the  Red  Sea  ;  for  God  separated  the 
Red  Sea,  so  that  the  waters  stood  apart,  contrary  to  the  laws 
of  nature,  and  the  same  thing  happened  to  Jordan  ;  for  the 
flowing  of  the  water  was  stayed,  and  a  way  was  opened,  so 
that  the  people  passed  over  dryshod  into  the  land  of  Canaan. 
Thus  took  place  what  is  said  by  the  Proj)het,  the  stream  of 
waters  passed  away.  We  indeed  know  that  such  is  the  abun- 
dance of  waters  in  the  sea  and  in  the  rivers,  that  they  cannot 
be  dried  uj) :  when  therefore  waters  disappear,  it  is  what  is 
beyond  the  course  of  nature.  The  Prophet,  therefore,  records 
this  miracle,  that  the  faithful  might  know,  that  though  the 
whole  world  were  resisting,  their  salvation  would  still  be 


158  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVI. 

certain ;  for  the  Lord  can  surmount  whatever  impediments 
there  may  be. 

He  then  ascribes  life  to  waters  ;  for  he  says,  that  the 
abyss  gave  its  voice,  and  also,  that  the  deep  lifted  up  its  hands  ; 
or  that  the  abyss  with  uplifted  hands  was  ready  to  obey  God. 
It  is  a  striking  personification ;  for  though  the  abyss  is  void 
of  intelligence,  and  it  cannot  speak,  yet  the  Projshet  says, 
that  the  abyss  with  its  voice  and  uplifted  hands  testified  its 
obedience,  when  God  would  have  his  people  to  pass  through 
to  the  promised  land.  When  anxious  to  testify  our  obedi- 
ence, we  do  this  both  with  our  voice  and  in  our  gesture. 
When  any  one  is  willing  to  do  what  is  commanded,  he  says, 
"  Here  I  am,"  or  "  I  promise  to  do  this."  As,  then,  servants 
respond  to  orders,  so  the  Prophet  says,  that  a  voice  was 
uttered  by  the  abyss.  The  abyss  indeed  uttered  no  voice  ; 
but  the  event  itself  surpassed  all  voices.  Now  when  a  whole 
people  meet  together,  they  raise  their  hands  ;  for  their  con- 
sent cannot  be  understood  except  by  the  outstretching  of  the 
hands,  and  hence  came  the  Avord  hand-extending,  •^etporovta. 
This  similitude  the  Prophet  now  takes,  and  says,  that  the 
abyss  raised  up  its  hands  ;  that  is,  showed  its  consent  by 
this  gesture.  As  when  men  declare  by  this  sign  that  they 
will  do  what  they  are  bidden  ;  so  also  the  abyss  lifted  up  its 
hands.  If  we  read,  The  deep  raised  up  its  hands,  the  sense 
will  be  the  same.^     Let  us  proceed — 

11.  The  sun  and  moon  stood  still  in  11.  Sol,  liina  stetitin  habitaculo, 

their  habitation :  at  the  light  of  thine  ad  lueem  sagittarum  tuarum  am- 

arrows  they  went,  and  at  the  shining  of  bulabunt,  ad  splendorem  fulgirris 

thy  glittering  spear.  hastae  tuse. 

1  Most  critics  have  overlooked  the  peculiar  construction  of  this  verse  ; 
but  it  presents  a  striking  instance  of  the  order  in  which  the  Prophets  often 
arrange  their  ideas.  There  are  two  things  referred  to — the  mountains  and 
the  waters — and  the  first  verb  regards  both ;  the  nominative  case  being 
anticipated,  and  the  first  of  the  two  last  hnes  refers  to  the  waters,  and  the 
last  to  the  mountains.     This  is  the  literal  version, — 

They  saw  thee, — in  pain  were  the  moimtains. 
The  flood  of  waters  passed  away  : 
Utter  did  the  deep  its  voice, 
The  height  its  hands  lifted  up. 
To  construe  D11  adverbially,  "  on  liigh,"  does  not  so  well  comport  with 
the  character  of  the  Hebrew  language ;  and  it  evidently  here  refers  to  the 
"  mountains,"  as  the  "  deep"  refers  to  the  waters. — Ed. 


CHAP.  III.  11.     COMMENTARIES  ON  HABAKKUK.  159 

Here  the  Prophet  refers  to  another  history  ;  for  we  know 
that  when  Joshua  fought,  and  when  the  day  was  not  long 
enough  to  slay  the  enemies,  the  day  was  prolonged  according 
to  his  prayer,  (Josh.  x.  12.)  He  seems  indeed  to  have  autho- 
ritatively commanded  the  sun  to  stay  its  course :  but  there 
is  no  doubt,  but  that  having  been  answered  as  to  his  prayer, 
when  he  expressed  this,  he  commanded  the  sun,  as  he  did, 
through  the  secret  impulse  of  the  Holy  Spirit :  and  we  know 
that  the  sun  would  not  have  stopped  in  its  course,  except 
the  moon  also  was  stayed.  There  must  indeed  have  been 
the  same  action  as  to  these  two  luminaries. 

Hence  Habakkuk  says,  that  the  sun  and  moon  stood  still 
in  their  habitation  ;  that  is,  that  the  sun  then  rested  as  it 
were  in  its  dwelling.  When  it  was  hastening  in  its  course, 
it  then  stood  still  for  the  benefit  of  God's  people.  The  sun 
then  and  the  moon  stood, — How  ?  At  the  light  of  thy  arr-ows 
shall  they  walk.  Some  refer  this  to  the  pillar  of  fire,  as 
though  the  Prophet  had  said,  that  the  Israelites  walked  by 
that  light,  by  which  God  guided  them  :  but  I  doubt  not 
but  that  this  is  said  of  the  sun.  The  whole  sentence  is  thus 
connected — that  the  sun  and  moon  walked,  not  as  from  the 
beginning,  but  at  the  light  of  God's  arrows ;  that  is,  when 
instead  of  God's  command,  which  the  sun  had  received  from 
the  beginning  as  its  direction,  the  sun  had  God's  arrows, 
which  guided  it,  retarded  its  course,  or  restrained  the  velocity 
which  it  had  before.  There  is  then  an  implied  contrast 
between  the  progress  of  the  sun  which  it  had  by  nature  to 
that  day,  and  that  new  direction,  when  the  sun  was  retained, 
that  it  might  give  place  to  the  arrows  of  God,  and  to  the 
sword  and  the  spear  ;  for  by  the  arrows  and  the  spear  he 
means  nothing  else  but  the  weapons  of  the  elect  people  ; 
for  we  know,  that  when  that  people  fought  under  the  pro 
tection  of  God,  they  were  armed  as  it  were  from  above.  As 
then  it  is  said  of  Gideon,  "  The  swOrd  of  God  and  of  Gideon  ;" 
so  also  in  this  place  the  Prophet  calls  whatever  armour  the 
people  of  Israel  had,  the  arrows  of  God  and  his  spear ;  for 
that  people  could  not  move — no,  not  a  finger's  breadth — 
without  the  command  of  God.  The  sun  then  was  wont 
before  to  regard  the  ordinaiy  command,  of  which  we  read  in 


160  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVI. 

Genesis  ;  but  it  was  then  directed  for  another  purpose  :  for  it 
had  regard  to  the  arrows  of  God  flying  on  the  earth  as  light- 
ning ;  and  it  had  regard  to  the  arrows,  as  though  it  stood  as- 
tonished and  dared  not  to  advance.  Wliy  ?  because  it  behoved 
it  to  submit  to  God  while  he  was  carrying  on  war.^  We  now 
then  perceive  how  much  kindness  is  included  in  these  words. 
What,  therefore,  we  have  already  referred  to,  ought  to  be 
borne  in  mind — that  in  this  place  there  is  no  frigid  narra- 
tive, but  such  things  are  brought  before  the  faithful  as  avail 
to  confirm  their  hope,  that  they  may  feel  assured,  that  the 
power  of  God  is  sufficient  for  the  purpose  of  delivering  them  ; 
for  it  was  for  this  end  that  he  formerly  wrought  so  many 
miracles.     It  follows — 

12.    Thou   didst  12.  In  ira  calcasti  terram  (vel,  ambulasti  super 

march  through  the  terram ;  IV^  enim  significat  amhulare ;)  in  ira  (est 

land  in  indignation,  tainen  aliud  nomen,  ergo  vertamus  uno  loco,  indig- 

thou  didst  thrash  the  nationem,  vel,  furorem, — in  furore)  triturasti  gentes 

heathen  in  anger.  (vel,  tritiu-abis. ) 

The  Prophet  relates  here  the  entrance  of  the  people  into 
the  land  of  Canaan,  that  the  faithful  might  know  that  their 
fathers  would  not  have  obtained  so  many  victories  had  not 
God  put  forth  the  power  and  strength  of  his  hand.  Hence 
he  says,  that  God  himself  had  trampled  on  the  land  in  anger. 
For  how  covdd  the  Israelites  have  dared  to  attack  so  many 

^  There  is  much  beauty  and  force  in  this  explanation :  and  accordant 
with  it  is  the  version  of  Henderson.  But  that  of  Newcome  is  somewhat 
different — 

The  svm  and  the  moon  stood  still  in  their  habitation  : 
By  their  Hght  thine  arrows  went  abroad  ; 
By  their  brightness,  the  hghtning  of  tliy  spear. 
To  avoid  the  insertion  of  so  many  words  in  italics,  which  are  not  in  the 
original,  I  would  render  the  verse  thus — 

The  sun  !  the  moon ! — it  stood, — she  remained  stationary. 
For  light  to  thine  arrows  which  went  forth, 
For  brightness  to  the  flashing  of  thy  spear. 
The  genitive  case  is  often  to  be  rendered  as  a  dative,  as  in  Jer.  xxxi.  35, 
n^''^  "IIK^,  "  for  the  light  of  the  night ;"  that  is,  "  for  hght  to  the  night." 
There  are  twelve  MSS.  which  have  "  and,"  1,  before  "  moon  :"  but  it  is 
not  wanted,  the  verb  "  stood"  being  singidar ;  and  it  is  followed,  as  I  con- 
ceive, by  another  verb  in  the  singvilar  number,  and  in  the  feminine  gender, 
while  "stood"  is  in  the  masculine,  and  refers  to  the  moon,  and  the  last 
refers  to  the  sun  ;  which  is  sometimes  feminine,  while  moon  is  ever  mascu- 
line.    The  verb  ?3T  is  not  probably  to  dwell,  but  to  continue  fixed,  or  to 
remain  stationary.     The  order  in  our  language  would  be  this — 
The  sun  remained  stationary,  the  moon  stood. — Ed. 


CHAP.  III.  12.  COMMENTARIES  ON  HABAKKUK.  161 

nations,  who  had  Lxtoly  come  fortli  from  so  miserable  a 
bondage  ?  They  had  indeed  been  in  the  desert  for  forty 
years  ;  but  tliey  were  always  trembling  and  fearful,  and  we 
also  know  that  they  were  weak  and  feeble.  How  then  was 
it,  that  they  overcame  most  powerful  kings  ?  that  they  made 
war  with  nations  accustomed  to  war  ?  Doubtless  God  him- 
self trod  down  the  land  in  his  wrath,  and  also  threshed  the 
nations  :  as  it  is  said  in  Ps.  xliv.  5,  "  It  was  not  by  their 
own  sword  that  they  got  the  land  of  Canaan  ;  neither  their 
own  power,  nor  their  own  hand  saved  them  ;  but  the  Lord 
showed  favour  to  them,  and  became  their  Deliverer."  Justly 
then  does  the  Prophet  ascribe  this  to  God,  that  he  himself 
walked  over  the  land  ;  for  otherwise  the  Israelites  would 
never  have  dared  to  move  a  foot.  Doubtless,  they  could 
never  have  been  settled  in  that  land,  had  not  God  gone  be- 
fore them.  Hence  when  God  did  tread  on  the  land  in  his 
anger,  then  it  became  a  quiet  habitation  to  the  children  of 
Abraham  ;  warlike  nations  were  then  easily  and  Avithout 
much  trouble  conquered  by  the  Israelites,  though  they  were 
previously  very  weak. 

We  now  see,  that  the  Prophet  sets  forth  here  before  the 
eyes  of  the  people  their  entrance  into  the  land,  that  they 
might  know  that  God  did  not  in  vain  put  to  flight  so  many 
nations  at  one  time  ;  but  that  the  land  of  Canaan  might  be 
the  perpetual  inheritance  of  his  chosen  people. 

The  Prophet  changes  often  the  tenses  of  the  verbs,  incon- 
sistently with  the  common  usage  of  the  Hebrew  language  ; 
but  it  must  be  observed,  that  he  so  refers  to  those  histories, 
as  though  God  were  continually  carrying  on  his  operations  ; 
and  as  though  his  presence  was  to  be  looked  for  in  adver- 
sities, the  same  as  what  he  had  granted  formerly  to  the 
fathers.  Hence  the  change  of  tenses  does  not  obscure  the 
sense,  but,  on  the  contrary,  shows  to  us  the  design  of  the 
Prophet,  and  helps  us  to  understand  the  meaning.  It  fol- 
lows at  length — 

13.  Thou  wentest  forth  for  the  salva-  13.  Egressus  esin  salutem  po- 
tion of  thy  people,  even  for  salvation  -with  puli  tui,  in  salutem  cum  Cliristo 
thine  anointed;  thou  woundedst  the  head  tuo;  transfodisti  caput  e  dome 
out  of  the  house  of  the  wicked,  by  discover-  impii,  nudando  fundamentmn 
ing  the  foimdation  unto  the  neck.    Selah.  usque  ad  collum.     Selah. 

VOL.  IV.  L 


162  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVI. 

The  Prophet  applies  again  to  the  present  state  of  the 
people  what  he  had  before  recorded — that  God  went  forth 
with  his  Christ  for  the  salvation  of  his  people.  Some  con- 
sider that  there  is  understood  a  particle  of  comparison,  and 
repeat  the  verb  twice,  "  As  thou  didst  then  go  forth  for  the 
deliverance  of  thy  people,  so  now  wilt  thou  go  forth  for  the 
deliverance  of  thy  people  with  thy  Christ."  But  this  repeti- 
tion is  strained.  I  therefore  take  the  words  of  the  Prophet 
simply  as  they  are — that  God  went  forth  for  the  deliverance 
of  his  people.  But  when  God's  people  are  spoken  of,  their 
gratuitous  adoption  must  ever  be  remembered.  How  was  it 
that  the  children  of  Abraham  became  the  peculiar  people 
of  God  ?  Did  this  proceed  from  any  worthiness  ?  Did  it  come 
to  them  naturally  ?  None  of  these  things  can  be  alleged. 
Though  then  they  differed  in  nothing  from  other  nations, 
yet  God  was  jjleased  to  choose  them  to  be  a  people  to  himself. 
By  the  title,  the  people  of  God,  is  therefore  intimated  their 
adoption.  Now  this  adoption  was  not  temporary  or  moment- 
ary, but  was  to  continue  to  the  end.  Hence  it  was  easy  for 
the  faithful  to  draw  this  conclusion — that  they  were  to  hope 
from  God  the  same  help  as  what  he  had  formerly  granted  to 
the  fathers. 

Thou  wentest  forth,  he  says,  for  the  salvation,  for  the  sal- 
vation of  thy  people.  He  repeats  the  word  salvation,  and 
not  without  reason  ;  for  he  wished  to  call  attention  to  this 
point,  as  when  he  had  said  before — that  God  had  not  in 
vain  manifested,  by  so  many  miracles,  his  power,  as  though 
he  were  angry  with  the  sea  and  with  rivers,  but  had  respect 
to  the  preservation  of  his  people.  Since  then  the  salvation 
of  the  Church  has  ever  been  the  design  of  God  in  working 
miracles,  why  should  the  faithful  be  now  cast  down,  when 
for  a  time  they  were  oppressed  by  adversities  ?  for  God  ever 
remains  the  same  :  and  why  should  they  despond,  especially 
since  that  ancient  deliverance,  and  also  those  many  deli- 
verances, of  which  he  had  hitherto  sjjoken,  are  so  many  evi- 
dences of  his  everlasting  covenant.  These  indeed  ought  to 
be  connected  with  the  word  of  God  ;  that  is,  with  that  pro- 
mise, according  to  which  he  had  received  the  children  of 
Abraham  into  favour  for  the  purpose  of  protecting  them  to 


eilAP.  III.  1'].  COMMENTARIES  ON  HABAKKUK.  1 G3 

the  end.     "  For  salvation,  for  salvation,"  says  tlic  Prophet, 
and  that  of  his  elect  peoi^le. 

He  adds,  with  thy  Christ.  This  clause  still  more  confirms 
what  Habakkuk  had  in  view — that  God  had  been  from  tiie 
beginning  the  deliverer  of  his  people  in  the  person  of  the 
Mediator,  When  God,  therefore,  delivered  his  people  from 
the  hand  of  Pharaoh,  when  he  made  a  way  for  them  to  pass 
through  the  Red  Sea,  when  he  redeemed  them  by  doing- 
wonders,  when  he  subdued  before  them  the  most  powerful 
nations,  when  he  changed  the  laws  of  nature  in  their  be- 
half— all  these  things  he  did  throuoh  the  Mediator.  For 
God  could  never  have  been  propitious  either  to  Abraham 
himself  or  to  his  posterity,  had  it  not  been  for  the  interven- 
tion of  a  Mediator.  Since  then  it  has  ever  been  the  office  of 
the  Mediator  to  preserve  in  safety  the  Church  of  God,  the 
Prophet  takes  it  now  for  granted,  that  Christ  was  now  mani- 
fested in  much  clearer  light  than  formerly ;  for  David  was 
his  lively  image,  as  well  as  his  successors.  God  then  gave  a 
living  representation  of  his  Christ  when  he  erected  a  king- 
dom in  the  person  of  David  ;  and  he  promised  that  this 
kingdom  should  endure  as  long  as  the  sun  and  moon  should 
shine  in  the  heavens.  Since,  then,  there  were  in  the  time 
of  Habakkuk  clearer  prophecies  than  in  past  times  respect- 
ing the  eternity  of  this  kingdom,  ought  not  the  people  to 
have  taken  courage,  and  to  have  known  of  a  certainty  that 
God  would  be  their  Deliverer,  when  Christ  should  come  ? 
We  now  then  apprehend  the  meaning  of  the  Prophet.^     But 

^  However  true  is  what  is  said  here,  it  seems  not  to  be  the  doctrine  of 
this  text.  The  version  of  Aquila  and  the  Vulgate  have  been  followed  as  to 
the  second  clause  of  the  verse.  The  Septuagint  read,  T«y  (rurai  row  x^^f'^'o" 
ffov — to  save  thy  Christ ;  or,  according  to  Alex,  cod.,  "  thy  Christs — rovi 
p^^piffTou;  <rov  ;"  or,  accorcUng  to  Barb.  MS.,  "  tliine  elect — tou;  ix.Xix.Tovi 
oov."  Five  Hebrew  MSS.  have  "j^lT'C^O,  "  thine  anointed  ones."  But  if 
we  retain  the  present  text,  there  is  no  difficulty  ;  for  it  refers  to  the 
"  people"  in  the  preceding  line  ;  or  it  may  refer  to  Joshua  and  his  succes- 
sors, the  singular  being  used,  as  it  is  often  done  by  the  Prophets,  in  tie 
collective  sense.  The  particle  nt<  before  it  is  not  often  used  as  a  preposi- 
tion ;  and  the  word  ytJ'''  may  better  be  taken  here  as  a  verb,  according  to 
the  Septaagiut,  than  as  a  noun,  though  as  a  verb  it  most  commonly  occurs 
in  H'lphil :  but  see  1  Samuel  xxiii.  5  ;  2  Samuel  viii.  6.  The  following 
would  then  be  the  version — 

Go  forth  didst  thou  to  save  thy  people, 

To  save  tliine  anointed : 


164  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII. 

I  cannot  now  go  farther ;  I  sliall  defer  the  subject  until  to- 
morrow. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  so  often  and  in  such  vari- 
ous ways  testified  formerly  how  much  care  and  solicitude  thou 
hast  for  the  salvation  of  those  who  rely  and  call  on  thee, — O 
grant,  that  we  at  this  day  may  experience  the  same  :  and  though 
thy  face  is  justly  hid  from  us,  may  we  yet  never  hesitate  to  fiee 
to  thee,  since  thou  hast  made  a  covenant  tlu-ough  thy  Son, 
which  is  founded  m  thine  infinite  mercy.  Grant  then,  that  Ave, 
being  humbled  in  true  penitence,  may  so  surrender  ourselves  to 
thy  Son,  that  we  may  be  led  to  thee,  and  find  thee  to  be  no  less 
a  Father  to  us  than  to  the  faithful  of  old,  as  thou  everywhere 
testifiest  to  us  in  thy  word,  until  at  length  being  freed  from  all 
troubles  and  dangers,  we  come  to  that  blessed  rest  which  thy  Son 
has  purchased  for  us  by  his  own  blood.     Amen. 


Hectttu  One  iH^unOreir  anU  Scbenteenti^. 

We  explained  yesterday  why  the  Prophet  says  that  God 
went  forth  for  the  salvation  of  the  elect  people  with  his 
Christ.  His  purpose  was  to  confirm  still  more  the  faithful 
in  the  hope  of  their  deliverance  ;  for  God  is  not  only  the 
same,  and  never  changes  his  purj)ose,  but  the  same  Media- 
tor also  performs  his  ofiice,  through  whom  the  people  were 
formerly  preserved.  We  must  also  notice  this  difference,  to 
which  I  referred  yesterday  ;  for  as  God  had  then  more  clearly 
manifested  Christ,  with  more  cheerfulness  it  behoved  the 
faithful  to  go  on,  as  they  had  so  remarkable  a  pledge  of 
God's  favour,  inasmuch  as  God  had  promised  that  the  king- 
dom of  God  would  be  for  ever. 

Thou  didst  smite  the  head  from  the  house  of  the  wicked, 
Emptying  out  the  foundation  even  to  the  neck. 
The  reference  in  the  two  last  lines  is  evidently  to  the  rooting  out  of  the 
Canaanites,  and  not,  as  Newcome  thinks,  to  the  destruction  of  the  first- 
bom  in  Egypt.  The  singular  is  poetically  used  for  the  plural :  "  head," 
instead  of  heads,  or  chiefs,  &c.  The  last  line  seems  to  be  a  proverbial  say- 
ing, signifying  an  entire  demolition,  the  very  foundation  being  dug  up, 
though  so  deep  as  to  reach  up  to  man's  neck.  There  is  no  MS.  nor  version 
to  countenance  IIV,  "  rock,"  which  Houhigant  and  Newcome  adopt. — Ed. 


CHAP.  III.  14.    COMMENTARIES  ON  HABAKKUK.  165 

He  adds,  that  wounded  was  the  head  from  the  house  of  the 
wicked;  that  is,  that  there  was  no  power  wliich  had  not 
been  Laid  prostrate  hj  God  for  the  sake  of  his  people ;  and 
we  know  that  all  the  great  kings  were  formerly  destroyed, 
in  order  that  favour  might  be  shown  to  God's  people.  The 
other  comparison  seems  different,  and  yet  its  object  is  the 
same — that  God  had  made  hare  the  foundation  to  the  neck ; 
that  is,  that  he  had  destroyed  from  the  roots  his  enemies ; 
for  by  foundation  he  means,  in  a  metaphorical  sense,  what- 
ever stability  there  was  in  these  enemies,  and  that  this  was 
torn  up  and  overthrown  to  the  very  neck,  that  is,  to  the  very 
summit ;  for  the  body  of  men,  we  know,  is  covered  from  the 
neck  to  the  feet.  And  he  says  that  their  houses,  that  is 
their  families,  were  made  bare  to  the  neck,  for  the  Lord  had 
destroyed  them  all  from  the  bottom  to  the  top.  We  now 
understand  what  the  Prophet  meant. 

As  to  the  word  TwD,  sehh,  I  have  hitherto  said  nothing ; 
but  I  shall  more  briefly  refer  to  what  the  Hebrew  interjjre- 
ters  think.  Some  explain  it  by  D/IV/,  Is^oulmn,  "for  ever;'" 
and  by  nyi  1^,  od  uod,  "yet  and  yet;"  as  though,  when 
this  word  is  inserted,  the  Holy  Spiiit  pronounced  what  is 
to  be  for  ever.  Others  render  it  by  |22X,  amen,  as  though 
God  testified  that  what  is  said  is  true  and  indubitable.  But 
as  it  never  occurs  except  in  this  song  and  in  the  Psalms, 
and  does  not  always  comport  with  what  they  say,  that  is, 
that  it  denotes  certainty  or  perj^etuity,  I  prefer  embracing 
the  opinion  of  those  who  think  that  it  refers  to  singing,  and 
not  to  things.  And  what  they  add  is  also  probable,  if  we 
regard  its  etymology,  for  the  word  means  to  raise  or  to  ele- 
vate ;  and  it  was  therefore  put  down  to  remind  the  singers 
to  raise  their  voice.  But  as  it  is  a  thing  of  no  great  import- 
ance, it  is  enough  shortly  to  state  what  others  think.  Let 
us  now  go  on — 

14.  Thou  didst  strike  through  14.  Perforasti  baculis  ejus  caput 
with  his  staves  the  head  of  his  vil-  \illaruni  ejus  ;  prosilierunt  instar 
lages :  they  came  out  as  a  whirlwind  tiirbmis  ad  dispellendimi  me ;  exul- 
to  scatter  me :  their  rejoicing  mas  as  tatio  eoriuu  sicut  ad  vorandum  pan- 
to devour  the  poor  secretly.  perem  in  abscondito. 

At  the  beginning  of  this  verse  the  Prophet  pursues  the 


1  66  THE  TWELVE  MINOR  PROPHETS.  LECT.  GXVII, 

same  subject — that  God  had  wounded  all  the  enemies  of  his 
people ;  and  he  says  that  the  head  of  villages  or  towns  had 
been  wounded,  though  some  think  that  D"'T'n3,  perezim, 
mean  rather  the  inhabitants  of  towns  ;  for  the  Hebrews  call 
fortified  towns  or  villages  HIHS,  perezut,  and  the  word  is 
commonly  found  in  the  feminine  gender ;  but  as  it  is  here  a 
masculine  noun,  it  is  thought  that  it  means  the  inhabitants. 
At  the  same  time  this  does  not  much  affect  the  subject ;  for 
the  Prophet  simply  means,  that  not  only  kings  had  been 
overthrown  by  God's  hand,  but  also  all  the  provinces  under 
their  authority  ;  as  though  he  had  said  that  God's  vengeance, 
when  his  purpose  was  to  defend  his  people,  advanced  through 
all  the  villages  and  through  every  region,  so  that  not  a  cor- 
ner was  safe.-^  But  we  must  also  notice  what  follows — luitk 
his  rods.  The  Prophet  means  that  the  wicked  had  been 
smitten  by  their  own  sword.  Though  the  word  rods  is  put 
here,  it  is  yet  to  be  taken  for  all  kinds  of  instruments  or 
Aveapons  ;  it  is  the  same  as  though  it  was  said  that  they  had 
been  wounded  by  their  own  hands.^ 

We  now  perceive  the  import  of  this  clause — that  God  not 
only  put  forth  his  strength  when  he  purposed  to  crush  the 
enemies  of  his  people,  but  that  he  had  also  smitten  them 
with  infatuation  and  madness,  so  that  they  destroyed  them- 
selves by  their  own  hands.  And  this  was  done,  as  in  the 
case  of  the  Madianites,  who,  either  by  turning  their  swords 
against  one  another,  fell  by  mutual  Avounds,  or  by  slaying 
themselves,  perished  by  their  own  hands.  (Judg.  vii.  2.) 
We  indeed  often  read  of  the  wicked  that  they  ensnared 
themselves,  fell  into  the  pit  which  they  had  made,  and,  in 
short,  perished  through  their  own  artifices  ;  and  the  Prophet 
says  here  that  the  enemies  of  the  Church  had  fallen,  through 


1  The  Keri  and  many  M.SS.  read  PHD,  "  his  villages;'"'  but  there  is  no 
need  of  this  change,  for  the  singular  is  used  throughout  instead  of  the 
phu-al,  until  we  come  to  the  two  following  lines ;  and  this  proves  that  the 
singular  is  to  be  taken  in  a  collective  sense.  Henderson  renders  it  "  cap- 
tains," contrary  to  the  meaning  of  the  word  in  other  parts.  It  means  an 
open  unfortified  village,  as  it  were  scattered,  and  without  any  boundaries. 
Ed. 

'^  Ncurome  and  some  others,  without  any  authority,  read  "thy  rod;" 
but  conjecture,  without  some  solid  reason,  cannot  be  allowed. — Ed. 


CHAP.  III.  14.         COMMENTARIES  ON  HABAKKUK.  167 

God's  singular  kindness,  though  no  one  rose  uj)  against 
them  ;  for  they  had  transfixed  or  wounded  themselves  by 
their  own  staff.  Some  read — "  Thou  hast  cursed  his  scep- 
tres and  the  head  of  his  villages;''  but  the  interpretation 
which  I  have  given  is  much  more  appropriate. 

He  adds,  that  they  ca7ne  like  a  whirlwind.  It  is  indeed 
a  verb  in  the  future  tense ;  but  the  sentence  must  be  thus 
rendered — "  Wlien  they  rushed  as  a  whirlwind  to  cast  me 
down,  when  their  exultation  was  to  devour  the  poor  in  their 
hiding-places."  It  is  indeed  only  a  single  verb,  but  it  comes 
from  *iyD,  sor,  which  means  a  whirlwind,  and  we  cannot 
render  it  otherwise  than  by  a  paraphrase.  They  inished,  he 
says,  like  a  whirlwind.  The  Prophet  here  enlarges  on  the 
subject  of  God's  power,  for  he  had  checked  the  enemies  of 
his  people  when  they  rushed  on  with  so  much  impetuosity. 
Had  their  advance  been  slow  God  might  have  frustrated 
their  attempts  without  a  miracle,  but  as  their  own  madness 
rendered  them  precipitate,  and  made  them  to  be  like  a 
whirlwind,  God's  power  was  more  clearly  known  in  restrain- 
ing such  violence.  We  now  understand  the  import  of  what 
is  here  said  ;  for  the  Prophet's  special  object  is  not  to  com- 
plain of  the  violent  and  impetuous  rage  of  enemies,  but  to 
exalt  the  power  of  God  in  checking  the  violent  assaults  of 
of  those  enemies  whom  he  saw  raging  against  his  people. 

He  subjoins,  their  exultation  was  to  devour  the  poor.  He 
intimates  that  there  was  nothing  in  the  world  capable  of 
resisting  the  wicked,  had  not  God  brought  miraculous  help 
from  heaven  ;  for  when  they  came  to  devour  the  poor,  they 
came  not  to  wage  war,  but  to  devour  the  prey  like  wild 
beasts.  Then  he  says,  to  devour  the  poor  in  secret.  He 
means,  that  the  people  of  God  had  no  strength  to  resist, 
except  help  beyond  all  hope  came  from  heaven.^ 

The  import  of  the  whole  is — that  when  the  miserable 
Israelites  were  without  any  protection,  and  exposed  to  the 

1  "  To  devour  the  poor  in  secret  "  seems  to  have  an  allusion  to  the  prac- 
tice of  wild  beasts,  who  take  theii"  prey  to  their  dens  to  devour  it  there. 
The  poor  here,  as  in  many  other  places,  mean  the  helpless,  such  as  are 
destitute  of  aid  or  of  power  to  resist  their  enemies.  The  line  may  be  thus 
rendered — 

Their  joy  was,  as  it  were,  to  devour  the  helpless  in  secret. — Ed. 


168  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII. 

rage  and  cruelty  of  their  enemies,  tliey  had  been  miraculously 
helped  ;  for  the  Lord  destroyed  their  enemies  by  their  own 
swords  ;  and  that  when  they  came,  as  it  were  to  enjoy  a 
victory,  to  take  the  prey,  they  were  laid  prostrate  by  the 
hand  of  God :  hence  his  power  shone  forth  more  brightly. 
It  follows — 

15.  Thovi  didst  -walk  through  the  15.  Viam  fecisti  in  mari  equis 
sea  with  tliine  horses,  through  the  tuis  per  acervuin  aquanini  ma^- 
heap  of  great  waters.  narum. 

Some  read,  "  Thou  hast  trodden  thy  horses  In  the  sea  ;"  but 
it  is  a  solecism,  that  is  quite  evident.  Others,  "  Thou  hast 
trodden  in  the  sea  by  thy  horses."  But  what  need  is  there 
of  seeking  such  strained  explanations,  since  the  verbn*T7, 
darek,  means  to  go  or  to  march  ?  The  Propliet's  meaning  is 
by  no  means  doubtful — that  God  would  make  a  way  for 
himself  in  the  sea,  and  on  his  own  horses.  How  ?  even  when 
great  waters  were  gathered  into  a  mass.  The  Prophet  again 
refers  to  the  history  of  the  passage  through  the  Red  Sea ; 
for  it  was  a  work  of  God,  as  it  has  been  said,  worthy  of  being 
remembered  above  all  other  works  :  it  is  therefore  no  wonder 
that  the  Prophet  dwells  so  much  in  setting  forth  this  great 
miracle.  Thou  then  didst  make  a  way  for  thy  horses — 
where  ?  in  the  sea ;  which  was  contrary  to  nature.  And 
then  he  adds,  The  heap  of  waters :  for  the  waters  had  been 
gathered  together,  and  a  firm  and  thick  mass  appeared, 
which  was  not  according  to  nature  ;  for  we  know  that  water 
is  a  fluid,  and  that  hardly  a  drop  of  water  can  stand  without 
flowing.^  How  then  was  it  that  he  stopped  the  course  of 
Jordan,  and  that  the  Red  Sea  was  divided  ?     These  were 

1  The  word  is  "l?^n,  \^'hich  many  have  rendered  arcrvus — heap  :  bnt 
there  is  no  clear  instance  in  which  it  has  such  a  meaning.  It  is  without 
a  preposition,  and  the  Septuagint  render  it  by  a  participle,  Ta^aa-irovTaj, 
which  agrees  with  "  horses."  It  is  singular  in  Hebrew,  and,  if  a  participle, 
it  agrees  with  the  nominative  case  to  the  preceding  verb,  DDIl,  "  thou 
didst  guide"  or  direct.  The  two  lines  might  then  be  rendered  thus, — 
Thou  didst  giude  through  the  sea  thy  horses, 
Distiurbing  mighty  Avaters. 

Both  Marckius  and  Henderson  think  that  the  passage  through  the  Red 
Sea  is  not  what  is  meant ;  but  the  subjugation  of  the  Canaanites,  conveyed 
in  a  language  derived  from  that  event. — Ed. 


CHAP.  III.  16.  COMMENTARIES  ON  HABAKKUK.  169 

evidences  of  God's  incomprehensible  power,  and  rightly 
ought  these  to  have  added  courage  to  the  faithful,  knowing, 
as  they  ought  to  have  done,  that  nothing  could  have  opposed 
their  salvation,  which  God  was  not  able  easily  to  remove, 
whenever  it  pleased  him.     It  folloAvs — 

10.  When  I  heard,  my  belly  16.  Auclivi,  et  contremuit  (vel,  tumul- 

trerabled  ;  my  lips  quivered  at  tuatus  est)  venter  mens  :  ad  vocem  trepi- 

the   voice :   rottenness   entered  danmt  labia  mea ;  ingressa  est  putredo  in 

into  my  bones,  and  I  trembled  ossa  mea  ;  et  apud  me  tumiiltuatus  siun 

in  myself,  that  I  might  rest  in  (a<7  wrt»»j,  timiultuabitur  ;  sed  diximns 

the  day  of  trouble  :  when   he  heri  de  temporihus  veyborum,)  ut  reqiii- 

cometh  up  unto  the  people,  he  escam  in  die  afflictionis,  ad  a.scendendmn 

will  invade  them  ^nth  his  troops,  ad  populum,  excidet  evmi  (vel,  coUiget  se. ) 

Those  interpreters  are  mistaken  in  my  view,  who  connect 
the  verb,  "  I  have  heard,''  with  the  last  verse,  as  though  the 
Prophet  had  said,  that  he  had  conceived  dread  from  those 
evidences  of  God's  power  :  for  the  Prophet  had  no  occasion 
to  fear  in  regarding  God  as  armed  with  unexpected  power 
for  the  salvation  of  his  people  ;  there  was  no  reason  for  such 
a  thing.  Hence  these  things  do  not  agree  together.  But 
he  returns  again  to  that  dread  which  he  had  entertained  on 
account  of  God's  voice  in  those  terrific  threatenings  which 
we  before  referred  to.  We  must  always  bear  in  mind  the 
Prophet's  design — that  his  object  was  to  humble  the  faithful, 
that  they  might  suppliantly  acknowledge  to  God  their  sins 
and  solicit  his  forgiveness.  His  purpose  also  was  to  animate 
them  with  strong  hope,  that  they  might  nevertheless  look 
for  deliverance.  He  had  already  said  at  the  beginning, 
"  Lord,  I  have  heard  thy  voice  ;  I  feared."  He  now  repeats 
the  same  thing :  for  if  he  had  spoken  only  of  that  terrific 
voice,  the  faithful  might  have  been  overwhelmed  with  de- 
spair ;  he  therefore  wished  opportuncl}'  to  prevent  this  evil, 
by  interposing  what  might  have  comforted  them.  Por  this 
reason  he  recited  these  histories,  by  which  God  had  proved 
that  he  was  armed  with  invincible  power  to  save  his  Church. 
Having  done  this,  he  applies  his  general  doctrine  to  present 
circumstances,  and  says,  "  I  have  heard."  What  had  he 
heard  ?  even  those  judgments  with  which  God  had  deter- 
mined to  visit  the  contumacy  of  his  people.     Since,  then, 


170  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII. 

God  liad  threatened  liis  people  with  a  horrible  destruction, 
the  Prophet  says  now,  that  he  had  heard  and  trembled,  so 
that  he  had  been  confounded.  He  speaks  in  the  singular 
number ;  but  this  was  done,  as  we  have  said,  because  he 
represented  the  whole  people,  as  was  the  case  before  (which 
escaped  my  notice)  when  he  said,  his  enemies  came  like 
whirlwind  to  cast  him  down  ;  for  certainly  he  did  not  then 
speak  of  himself  but  of  the  ancient  i^eople.  As,  then,  the 
Prophet  here  undertakes  the  cause  of  the  whole  Church,  he 
speaks  as  though  he  were  the  collective  body  of  the  people  : 
and  so  he  says  that  he  had  heard  ;  but  the  faithful  speak 
here  as  with  one  mouth,  that  they  had  heairl,  and  that  their 
inside  trembled. 

Some  read,  "  I  was  dismayed,  or  I  feared,  and  my  inside 
trembled  at  his  voice.''  He  takes  ^1p,  kul,  voice,  not  for 
report,  but,  as  it  has  been  said,  for  threatenings.  The  faith- 
ful, then,  declare  here,  that  they  dreaded  the  voice  of  God, 
before  he  had  executed  his  judgments,  or  before  he  in- 
flicted the  punishment  which  he  had  threatened.  He  says, 
quiver  did  my  lips.  The  verb  7 /^,  tssdel,  means  sometimes 
to  tingle,  and  so  some  render  it  here,  "  Tingle  did  my  lij)s  ;" 
but  this  is  not  suitable,  and  more  tolerable  is  the  rendering 
of  others,  "  Palpitate  did  my  lips."'  The  Hebrews  say  that 
what  is  meant  is  that  motion  in  the  lips  which  fear  or  trem- 
bling produces.  I  therefore  render  the  words,  "  quiver  did 
my  lips  \"  as  when  one  says  in  our  language,  Mes  levres  ont 
barbate  ;  that  is,  when  the  whole  body  shakes  Avith  trembling, 
not  only  a  noise  is  made  by  the  clashing  of  the  teeth,  but 
an  agitation  is  also  observed  in  the  lips. 

Enter,  he  says,  did  rottenness  into  ony  bones  and  within 
myself  I  made  a  noise,  (it  is  the  verb  TJ'l,  rega^z,  again,)  or 
I  trembled.  No  doubt  the  Prophet  describes  here  the  dread, 
which  could  not  have  been  otherwise  than  produced  by  the 
dreadful  vengeance  of  God.  It  hence  follows  that  he  does 
not  treat  here  of  those  miracles  which  were,  on  the  contrary, 
calculated  to  afford  an  occasion  of  rejoicing  both  to  the 
Prophet  and  to  the  whole  of  the  chosen  people  ;  but  that  the 
vengeance  of  God,  such  as  had  been  predicted,  is  described 
here. 


CHAP.III.16.  COMMENTARIES  ON  HABAKKUK.  l7l 

He  now  adds,  That  I  may  rest  in  the  day  of  affliction^ 
There  seems  to  be  here  an  inconsistency — that  the  Prophet 
was  affected  with  grief  even  to  rottenness,  that  he  trembled 
throughout  his  members  with  dread,  and  now  that  all  this 
availed  to  produce  rest.  But  we  must  inquire  how  rest  is  to 
be  obtained  through  these  trepidations,  and  dreads,  and 
tremblings.  We  indeed  know  that  the  more  hardened  the 
wicked  become  against  God,  the  more  grievous  ruin  they 
ever  procure  for  themselves.  But  there  is  no  way  of  obtain- 
ing rest,  except  for  a  time  we  tremble  within  ourselves,  that 
is,  except  God's  judgment  awakens  us,  yea,  and  reduces  us 
almost  to  nothing.     Whosoever  therefore  securely  slumbers, 

'  The  Avord  "It^N,  wliich  Calvin  renders  ut.  "  that,"  has  occasioned  great 
trouble  to  critics.  Marckius  reads  qui — "  who,"  "  Who  shall  rest,"  &c.  ; 
Henderson,  "  yet,"  "  Yet  I  shall  have  rest,"  &c.  But  it  is  never  found  as 
an  adversative.  The  construction  of  this  line  and  the  following  is  very 
diflicult ;  and  many  have  been  the  forms  in  which  they  have  been  rendered. 
The  verb  niJ  means  not  only  to  rest  from  action  or  labour,  but  also  to 
rest  in  the  sense  of  remaining  or  continidng.  See  2  Kings  ii.  15,  and  Is. 
ii.  2.  And  were  it  taken  in  this  latter  sense  here,  there  would  be  a  con- 
sistency in  the  whole  passage.  The  Prophet  describes  first  the  dread  which 
seized  him  on  hearing  the  report  of  God's  vengeance  :  and  then  in  the  two 
last  lines  he  accounts  for  his  consternation^  because  he  shoidd  remain  to 
Avitness  this  vengeance  :  and  he  proceeds  in  verse  17  to  set  forth  the  efiects 
of  it,  and  in  verse  18  he  states  that  he  would  still  rejoice  in  the  God  of  his 
salvation.  The  three  verses  may  be  thus  rendered, — 
KJ.  I  heard, — and  tremble  did  my  bowels; 

At  the  voice  my  Hps  qiuvered : 

Enter  does  rottenness  into  my  bones, 

And  on  my  own  account  I  tremble ; 

Because  I  shall  remain  to  the  day  of  distress. 

To  his  coming  up  to  the  people,  who  shall  invade  us. 

17.  For  the  tig- tree  shall  not  shoot  forth. 
And  no  produce  sholl  be  on  the  vines ; 
Fail  shall  the  fruit  of  the  olive. 

And  the  fields,  none  shall  yield  food  : 
Cut  oil'  from  the  fold  shall  be  the  sheep, 
And  no  ox  shall  he  in  the  stalls  : 

18.  But  as  for  me,  in  Jehovah  vnH  I  rejoice, 
I  Avill  exult  in  the  God  of  my  salvation. 

"  On  my  o^vn  account,"  or  for  myself,  TinD  :  the  preposition,  nnn,  is 
often  taken  in  this  sense  :  .See  2  Sam.  xix.  21,  Prov.  xxx.  21.  "  Invade 
us"  or  assault  us,  or  them,  the  people,  ^2'^^i^ ;  for  1J  is  either  us  or  him, 
but  in  our  language  tliem,  for  so  we  speak  of  people.  "  And  the  tields, 
none,"  &c.  There  are  instances  of  H?,  as  here,  in  which  it  may  be  ren- 
dered "  none"  and  "  nothing."  See  Ezek.  xx.  38,  Job  \i.  21,  vm.  !'. 
"  In  the  God,"  &c.  ;  it  may  be  rendered.  "  In  my  God,  my  Saxiour,"  as  it 
is  in  the  Septuagint  and  the  Vulgate. — Ed. 


172  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII. 

will  be  confounded  in  the  day  of  affliction  ;  but  he  who  in 
time  anticipates  the  wrath  of  God,  and  is  touched  with  fear, 
as  soon  as  he  hears  that  God  the  judge  is  at  hand,  provides 
for  himself  the  most  secure  rest  in  the  day  of  affliction.  We 
now  then  see,  that  the  right  way  of  seeking  rest  is  set  forth 
here  by  the  Prophet,  when  he  says,  that  he  had  been  con- 
founded, and  that  rottenness  had  entered  into  his  bones — 
that  he  could  have  no  comfort,  except  he  pined  away  as  one 
half-dead :  and  the  design  of  the  Prophet,  as  I  have  already 
said,  was  to  exhort  the  faithful  to  repentance.  But  we  can- 
not truly  and  from  the  heart  reiient,  until  our  sins  become 
displeasing  to  us :  and  the  hatred  of  sin  proceeds  from  the 
fear  of  God,  and  that  sorrow  which  Paul  regards  as  the 
mother  of  repentance.     (2  Cor.  vii.  10.) 

This  exhortation  is  also  very  necessary  for  us  in  the  pre- 
sent day.  We  see  how  inclined  we  are  by  nature  to  indiffer- 
ence ;  and  when  God  brings  before  us  our  sins,  and  then 
sets  before  us  his  wrath,  we  are  not  moved  ;  and  when  we 
entertain  any  fear,  it  soon  vanishes.  Let  us,  then,  know 
that  no  rest  can  be  to  us  in  the  day  of  distress,  except  we 
tremble  within  ourselves,  except  dread  lays  hold  on  all  our 
faculties,  and  except  all  our  soul  becomes  almost  rotten. 
And  hence  it  is  said  in  Ps.  iv.  4,  "  Tremble,  and  ye  shall  not 
sin."  And  Paul  also  shows  that  the  true  and  profitable  way 
of  being  angry  is,  when  one  is  angry  with  his  sins  (Eph.  iv. 
26,)  and  when  we  tremble  within  ourselves.  In  the  same 
manner  does  the  Prophet  describe  the  beginnings  of  repent- 
ance, when  he  says,  that  the  faithful  trembled  in  their 
bowels,  and  were  so  shaken  within,  that  even  their  lips 
quivered,  and,  in  short,  (and  this  is  the  sum  of  the  whole,) 
that  all  their  senses  felt  consternation  and  fear. 

He  says,  When  he  shall  ascend :  he  speaks,  no  doubt,  of 
the  Chaldeans  ;  When  therefore  the  enemy  shall  ascend 
against  the  people,  that  he  may  cut  them  off :  for  T\1^  or  11^, 
gade  or  gud,  means  to  cut  off,  and  it  means  also  to  gather, 
and  so  some  render  it,  "  that  he  may  gather  them :"  but  the 
other  meaning  is  better,  "  when  the  enemy  shall  ascend, 
that  he  may  cut  them  off."  If  one  would  have  the  word 
"God  to  be  understood,  I  do  not  object :  for  the  Prophet  does 


CnAP.IILl7, 18.    COMMENTARIES  ON  IIABAKKUK.  l73 

not  otlierwisc  speak  of  the  Chaldeans  tlian  as  the  ministers 
and  executioners  of  God's  wrath. 

In  short,  lie  intimates,  that  they  who  had  been  moved  and 
really  terrified  by  God's  vengeance,  would  be  in  a  quiet 
state  when  God  executed  his  judgments.  How  so  ?  because 
they  Avoidd  calmly  submit  to  the  rod,  and  look  for  a  happy 
deliverance  from  their  evils ;  for  their  minds  would  be 
seasonably  prepared  for  patience,  and  then  the  Lord  would 
also  console  them,  as  it  is  said  in  Ps.  li.  17,  that  he  de- 
spises not  contrite  hearts.  When,  therefore,  the  faithful 
are  in  a  suitable  time  humbled,  and  when  they  thus  antici- 
pate the  judgment  of  God,  they  then  find  a  rest  prepared 
for  them  in  his  bosom.     It  follows — 

17.  Although  the  fig-tree  17.  Quia  ficus  non  florebit,  et  nullus 
shall  not  blossom,  neither  erit  fructus  in  vineis ;  fraudabit  opus  olivse, 
sAa// fruit  5e  in  the  vines;  the  et  agri  non  producent  cibum  (ad  verbum, 
labour  of  the  olive  shall  fail,  non  faciet  cibum ;  est  mutatio  numeri,  sed 
and  the  fields  shall  yield  no  esset  asperior  ilia  translatio ;  Agri  igitur 
meat ;  the  flock  shall  be  cut  non  producent  cibum :  porro  hac  voce  com- 
off  from  the  fold,  and  there  prehendi  triticum,  legumina,  et  quce  ad  vic- 
shall  be  no  herd  in  the  turn  pertinent,  satis  liquet;)  excissum  est 
stalls :  ab  ovih  pecus,  et  nullus  bos  in  stabulis : 

18.  Yet  I  will  rejoice  in  the  18.  Ego  autem  in  Jehova  exultabo,  lae- 
Lord,  I  will  joy  in  the  God  of  tabor  in  Deo  salutis  mese. 

my  salvation. 

The  Prophet  declares  now  at  large  what  that  rest  would 
be  of  which  he  had  spoken  ;  it  would  be  even  this — that 
he  would  not  cease  to  rejoice  in  God,  even  in  the  greatest 
afflictions.  He  indeed  foresees  how  grievous  the  impending 
punishment  would  be,  and  he  warns  also  and  arouses  the 
faithful,  that  they  might  perceive  the  approaching  judgment 
of  God.  He  says.  Flourish  shall  not  the  fig,  and  no  fruit 
shall  he  on  the  vines  ;  fail  shall  the  olive.  First,  the  fig  shall 
not  flourish  ;  then,  the  fields  shall  produce  nothing ;  and 
lastly,  the  cattle  and  the  sheep  shall  fail.  Though  the  figs 
produce  fruit  without  flowering,  it  is  not  yet  an  improper 
use  of  ni3,  perech,  which  means  strictly  to  bud.^  He 
means  that  the  desolation  of  the  land  was  nigh  at  hand,  and 

*  The  verb  means  to  break  forth  either  in  buds,  or  germs,  or  shoots, 
and  so  to  germinate,  or  to  blossom.  It  is  rendered  by  the  Septuagint 
»ec^9reipo^ri(rtd,  shall  bear  fruit. — Ed. 


]  74  THE  TWELVE  MINOR  PROPHETS.  LEOT.  CXVII. 

that  tlie  people  would  be  reduced  to  extreme  poverty.  But 
it  was  an  instance  of  rare  virtue,  to  be  able  to  rejoice  in  the 
Lord,  when  occasions  of  sorrow  met  him  on  every  side. 

The  Prophet  then  teaches  us  what  advantage  it  is  to  the 
faithful  seasonably  to  submit  to  God,  and  to  entertain 
serious  fear  when  he  threatens  them,  and  when  he  summons 
them  to  judgment ;  and  he  shows  that  though  they  might 
perish  a  hundred  times,  they  would  yet  not  perish,  for  the 
Lord  would  ever  supply  them  with  occasions  of  joy,  and 
would  also  cherish  this  joy  within,  so  as  to  enable  them  to 
rise  above  all  their  adversities.  Though,  then,  the  land  was 
threatened  with  famine,  and  though  no  food  would  be  sup- 
plied to  them,  they  would  yet  be  able  always  to  rejoice  in 
the  God  of  their  salvation  ;  for  they  would  know  him  to  be 
their  Father,  though  for  a  time  he  severely  chastised  them. 
This  is  a  delineation  of  that  rest  of  which  he  made  mention 
before. 

The  import  of  the  Avhole  is — "  Though  neither  the  figs, 
nor  the  vines,  nor  the  olives,  produce  any  fruit,  and  though 
the  field  be  barren,  though  no  food  be  given,  yet  I  will  rejoice 
in  my  God  ;"  that  is,  our  joy  shall  not  depend  on  outward 
prosperity  ;  for  though  the  Lord  may  afflict  us  in  an  extreme 
degree,  there  will  yet  be  always  some  consolation  to  sustain 
our  minds,  that  they  may  not  succumb  under  evils  so 
grievous ;  for  we  are  fully  persuaded,  that  our  salvation  is 
in  God's  hand,  and  that  he  is  its  faithful  guardian.  We 
shall,  therefore,  rest  quietly,  though  heaven  and  earth  were 
rolled  together,  and  all  places  were  full  of  confusion ;  yea, 
though  God  fulminated  from  heaven,  we  shall  yet  be  in  a 
tranquil  state  of  mind,  looking  for  his  gratuitous  salvation. 

We  now  perceive  more  clearly,  that  the  sorrow  produced 
by  the  sense  of  our  guilt  is  recommended  to  us  on  account 
of  its  advantage ;  for  nothing  is  worse  than  to  provoke 
God's  wrath  to  destroy  us  ;  and  nothing  is  better  than  to 
anticipate  it,  so  that  the  Lord  himself  may  comfort  us.  We 
shall  not  always  escape,  for  he  may  aj)parently  treat  us 
with  severity;  but  though  we  may  not  be  exempt  from 
punishment,  yet  while  he  intends  to  humble  us,  he  will  give 
us  reasons  to  rejoice :  and  then  in  his  own  time  he  will 


CHAP.  III.  1.9.         COMMENTARIES  ON  HABAKKUK.  175 

mitigate  his  severity,  and  by  the  effects  will  show  himself 
propitious  to  us.  Nevertheless,  during  the  time  when  want 
or  famine,  or  any  other  atllietion,  is  to  be  borne,  he  will 
render  us  joyful  with  this  one  consolation,  for,  relying  on  his 
promises,  we  shall  look  for  him  as  the  God  of  our  salvation. 
Hence,  on  one  side  Habakkuk  sets  the  desolation  of  the 
land ;  and  on  the  other,  the  inward  joy  which  the  faithful 
never  fail  to  possess,  for  they  are  upheld  by  the  perpetual 
favour  of  God.  And  thus  he  warns,  as  I  have  said,  the 
children  of  God,  that  they  might  be  prepared  to  bear  want 
and  famine,  and  calmly  to  submit  to  God's  chastisements  ; 
for  had  he  not  exhorted  them  as  he  did,  they  might  have 
failed  a  hundred  times. 

We  may  hence  gather  a  most  useful  doctrine, — That 
whenever  signs  of  God's  wrath  meet  us  in  outward  things, 
this  remedy  remains  to  us — to  consider  Avhat  God  is  to  us 
inwardly  ;  for  the  inward  joy,  which  faith  brings  to  us,  can 
overcome  all  fears,  terrors,  sorrows  and  anxieties. 

But  we  must  notice  what  follows,  In  the  God  of  my  salva- 
tion :  for  sorrow  would  soon  absorb  all  our  thoughts,  except 
God  were  present  as  our  preserver.  But  how  does  he  appear 
as  such  to  the  faithful  ?  even  when  they  estimate  not  his 
love  by  external  things,  but  strengthen  themselves  by  em- 
bracing the  promise  of  his  mercy,  and  never  doubt  but  that 
he  will  be  propitious  to  them  ;  for  it  is  impossible  but  that 
he  will  remember  mercv  even  while  he  is  anjri-v.  It  fol- 
lows — 

19.  The  Lord  God  ;s  my  strength,  19.      Jehova   Dominus   fortitudo 

and  he  mil  make  my  feet  like  hinds'  mea,  et  ponet  pedes  meos  quasi  cer- 

feet,  and  he  ^vill  make  me  to  walk  varum,  et  super  excelsa  mea  ambu- 

upon  mine   high  places.      To  the  lare  me  faciet.    Prefect©  in  Negino- 

chief  singer  on  mv  stringed  instru-  thai  {vel,  in  pulsationibus  meis,  vel, 

nients.  musicis  instrumentis.) 

He  confirms  the  same  truth, — that  he  sought  no  strength 
but  in  God  alone.  But  there  is  an  implied  contrast  between 
God  and  those  supports  on  which  men  usually  lean.  There 
is  indeed  no  one,  who  is  not  of  a  cheerful  mind,  when  he 
possesses  all  necessary  things,  when  no  danger,  no  fear  is 
impending :  we  are  then  courageous  when  all  things  smile 


176  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII. 

on  US.  But  tlie  Propliet,  by  calling  G  od  his  strength,  sets 
him  in  opposition  to  all  other  supports  ;  for  he  wishes  to 
encourage  the  faithful  to  persevere  in  their  hope,  however 
grievously  God  might  afflict  them.  His  meaning  then  is, — 
that  even  when  evils  impetuously  rage  against  us,  when  we 
vacillate  and  are  ready  to  fall  every  moment,  God  ought  then 
to  be  our  strength ;  for  the  aid  which  he  has  promised  for 
our  support  is  all-sufficient.  "We  hence  see  that  the  Prophet 
entertained  firm  hope,  and  by  his  example  animated  the 
faithful,  provided  they  had  God  propitious,  however  might 
all  other  things  fail  them. 

He  will  make,  he  says,  my  feet  like  those  of  hinds.  I  am 
inclined  to  refer  this  to  their  return  to  their  own  country, 
though  some  give  this  explanation, — "God  will  give  the 
swiftest  feet  to  his  servants,  so  that  they  may  pass  over  all 
obstacles  to  destroy  their  enemies;"  but  as  they  might 
think  in  their  exile  that  their  return  was  closed  up  against 
them,  the  Prophet  introduces  this  most  apt  similitude,  that 
God  would  give  his  people  feet  like  those  of  hinds,  so  that 
they  could  climb  the  precipices  of  mountains,  and  dread  no 
difficulties  :  He  will  then,  he  says,  give  me  the  feet  of  hinds, 
and  make  me  to  tread  on  my  high  places.  Some  think  that 
this  was  said  with  regard  to  Judea,  which  is,  as  it  is  well 
known,  mountainous ;  but  I  take  the  expression  more  sim- 
ply in  this  way, — that  God  would  make  his  faithful  people 
to  advance  boldly  and  without  fear  along  high  places :  for 
they  who  fear  hide  themselves  and  dare  not  to  raise  up  the 
head,  nor  proceed  openly  along  public  roads ;  but  the  Pro- 
phet says,  God  will  make  me  to  tread  on  my  high  places. 

He  at  last  adds,  To  the  leader  on  my  beatings.  The  first 
word  some  are  wont  to  render  conqueroi".  This  inscription. 
To  the  leader,  n!!f  JD?  Is^menetsech,  frequently  occurs  in  the 
Psalms.  To  the  conqueror,  is  the  version  of  some ;  but  it 
means,  I  have  no  doubt,  the  leader  of  the  singers.  Inter- 
preters think  that  God  is  signified  here  by  this  title,  for  he 
presides  over  all  the  songs  of  the  godly :  and  it  may  not 
inaptly  be  applied  to  him  as  the  leader  of  the  singers,  as 
though  the  Prophet  had  said, — "  God  will  be  a  strength  to 
me  :  though  I  am  weak  in  myself,  I  shall  yet  be  strong  in 


CHAP.  III.  ]. 9.  COMMENTARIES  ON   HABAKKUK.  l77 

him  ;  and  lie  will  enable  me  to  surmount  all  obstacles,  and 
I  shall  proceed  boldly,  who  am  now  like  one  half-dead  ;  and 
he  will  thus  become  the  occasion  of  my  song,  and  be  the 
leader  of  the  singers  engaged  in  celebrating  his  praises, 
when  he  shall  deliver  from  death  his  people  in  so  wonderful 
a  manner."  We  hence  see  that  the  connection  is  not  un- 
suitable, when  he  says,  that  there  would  be  strength  for  him 
in  God ;  and  particularly  as  giving  of  thanks  belonged  to 
the  leader  or  the  chief  singer,  in  order  that  God's  aid  might 
be  celebrated,  not  only  privately  but  at  the  accustomed  sa- 
crifices, as  was  usually  the  case  under  the  1  iw.  Those  who 
explain  it  as  denoting  the  beginning  of  a  song,  are  extremely 
frigid  and  jejune  in  what  they  advance ;  I  shall  therefore 
pass  it  by. 

He  adds,  07i  my  beatings.  This  word,  n"lJ''JJ,  neginoth,  I 
have  already  explained  in  my  work  on  the  Psalms.  Some 
think  that  it  signifies  a  melody,  others  render  it  beatings 
(pulsationes)  or  notes  (modos;)  and  others  consider  that 
musical  instruments  are  meant.'  I  affirm  nothing  in  a  doubt- 
ful matter :  and  it  is  enough  to  bear  in  mind  what  we  have 
said, — that  the  Prophet  promises  here  to  God  a  continual 
thanksgiving,  when  the  faithful  were  redeemed,  for  not  only 
each  one  would  acknowledge  that  they  had  been  saved  by 
God's  hand,  but  all  would  assemble  together  in  the  Temple, 
and  there  testify  their  gratitude,  and  not  only  with  their 
voices  confess  God  as  their  Deliverer,  but  also  with  instru- 
ments of  music,  as  we  know  it  to  have  been  the  usual  custom 
under  the  Law. 

PRAYER. 

Grant,  Almight)'  God,  that  as  we  cease  not  daily  to  provoke  thy 
wrath  against  us,  and  as  the  hardness  and  obstinacy  of  our  flesh 

'  No  satisfactory  conjectures  have  been  made  by  any  as  to  the  mi/  added 
to  this  word.  Ilezekiah  says  at  the  end  of  his  prayer.  Is.  xxxviii.  20,  'ni0''i31 
pjj,  "  and  my  neginoth  will  we  sing,"  or  play,  &e.  Our  version  makes 
this  my  to  refer  to  the  ode  or  song  he  made  to  be  played  on  the  neginoth, 
supposed  to  have  been  a  stringed  instrument.  In  this  case  "my  neginoth" 
means  the  song  lie  made  for  the  neginoth.  Then  Me  might  render  the 
words, — 

For  the  leader :  my  song  on  the  stringed  instruments. — Ed. 
VOL.  IV.  M 


178  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVII 

is  so  great,  that  it  is  necessary  for  us  to  be  in  various  ways  afflict- 
ed,— O  grant,  that  we  may  patiently  bear  thy  chastisements,  and 
under  a  deep  feeling  of  sorrow  flee  to  thy  mercy ;  and  may  we  in 
the  meantime  persevere  in  the  hope  of  that  mercy,  which  thou 
hast  promised,  and  which  has  been  once  exhibited  towards  us  in 
Clirist,  so  that  we  may  not  depend  on  the  earthly  blessings  of 
this  perishable  life,  but  reljing  on  thy  word  may  proceed  in  the 
coiu-se  of  our  calling,  until  we  shall  at  length  be  gathered  into 
that  blessed  rest,  which  is  laid  up  for  us  in  heaven,  through  Christ 
oiu"  Lord.     Amen. 


THE 


COMMENTAPJES  OF  JOHN  CALVIN 


PROPHET  ZEPHANIAH. 


CALVIN'S  PREFACE  TO  ZEPHANIAH. 


Zephaniah  is  placed  the  last  of  tlie  Minor  Prophets  who 
performed  their  office  before  the  Babylonian  Captivity ;  and 
the  inscription  shows  that  he  exercised  his  office  of  teaching 
at  the  same  time  with  Jeremiah,  about  thirty  years  before 
the  city  was  destroyed,  the  Temple  pulled  down,  and  the 
people  led  into  exile.  Jeremiah,  it  is  true,  followed  his 
vocation  even  after  the  death  of  Josiah,  while  Zephaniah 
prophesied  only  during  his  reign. 

The  substance  of  his  Book  is  this  :  He  first  denounces 
utter  destruction  on  a  people  who  were  so  perverse,  that  there 
was  no  hope  of  their  repentance ; — he  then  moderates  his 
threatenings,  by  denouncing  God's  judgments  on  their 
enemies,  the  Assyrians,  as  well  as  others,  who  had  treated 
with  cruelty  the  Church  of  God ;  for  it  was  no  small  con- 
solation,  when  the  Jews  heard  that  they  were  so  regarded 
by  God,  that  he  would  undertake  their  cause  and  avenge 
their  wrongs.  He  afterwards  repeats  again  his  reproofs, 
and  shortly  mentions  the  sins  which  then  prevailed  among 
the  elect  people  of  God  ;  and,  at  the  same  time,  he  turns  his 
discourse  to  the  faithful,  and  exhorts  them  to  patience,  set- 
ting before  them  the  hope  of  favour,  provided  they  ever 
looked  to  the  Lord ;  and  provided  they  relied  on  the  gra- 
tuitous covenant  which  he  made  with  Abraham,  and  doubted 
not  but  that  he  would  be  a  Father  to  them,  and  also  looked, 
with  a  tranquil  mind,  for  that  redemption  which  had  been 
promised  to  them.     This  is  the  sum  of  the  whole  Book. 


COMMENTARIES 


THE  PROPHET  ZEPHANIAH. 


CHAPTER  I. 


1 .  The  word  of  the  Lord  Avhich  came         1 .  Sermo  Jehovae,  qm  fuit 

unto  Zephaiiiah  the  son  of  Cnshi,  the  son  ad  Zephaniam,  fihiun  Chusi, 

of  Gedaliah,  the  son  of  Amariah,  the  son  of  fihi    Gedolise,    fihi   Aniarite, 

Hizkiah,  in  the  days  of  Josiah  the  son  of  fihi  Chizkire,  in  diebus  Josise, 

Anion,  king  of  Judah.  fihi  Amon,  regis  Jehudah. 

Zephaniah  first  mentions  the  time  in  which  he  prophesied; 
it  was  under  the  king  Josiah.  The  reason  why  he  puts 
down  the  name  of  his  father  Amon  does  not  appear  to  me. 
The  Prophet  would  not,  as  a  mark  of  honour,  have  made 
public  a  descent  that  was  disgraceful  and  infamous.  Amon 
was  the  son  of  Manasseh,  an  impious  and  wicked  king  ;  and 
he  was  nothing  better  than  his  father.  We  hence  see  that 
his  name  is  recorded,  not  for  the  sake  of  honour,  but  rather 
of  reproach  ;  and  it  may  have  been  that  the  Prophet  meant 
to  intimate,  what  was  then  well  known  to  all,  that  the 
people  had  become  so  obdurate  in  their  superstitions,  that 
it  was  no  easy  matter  to  restore  them  to  a  sound  mind. 
But  we  cannot  bring  forward  anything  but  conjecture  ;  I 
therefore  leave  the  matter  without  pretending  to  decide  it. 

With  regard  to  the  pedigree  of  the  Prophet,  I  have  men- 
tioned elsewhere  what  the  Jews   affirm — that   when   the 


184  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVIII. 

Prophet  put  down  the  names  of  their  fathers,  they  them- 
selves had  descended  from  Prophets.  But  Zephaniah  men- 
tions not  only  his  father  and  grandfather,  but  also  his 
great-grandfather  and  his  great-great-grandfather;  and  it 
is  hardly  credible  that  they  were  all  Prophets,  and  there  is 
not  a  word  respecting  them  in  Scripture.  I  do  not  think, 
as  I  have  said  elsewhere,  that  such  a  rule  is  well-founded  ; 
but  the  Jews  in  this  case,  according  to  their  manner,  deal 
in  trifles  ;  for  in  things  unknown  they  hesitate  not  to  assert 
what  comes  to  their  minds,  though  it  may  not  have  the  least 
appearance  of  truth.  It  is  possible  that  the  father,  grand- 
father, the  great-grandfather,  and  the  great-great-grand- 
father of  the  Proj^het,  were  persons  who  excelled  in  piety  ; 
but  this  also  is  uncertain.  What  is  especially  worthy  of 
being  noticed  is — that  he  begins  by  saying  that  he  brought 
nothing  of  his  own,  but  faithfully,  and,  as  it  were,  by  the 
hand,  delivered  what  he  had  received  from  God. 

With  regard,  then,  to  his  pedigree,  it  is  a  matter  of  no 
great  moment ;  but  it  is  of  great  importance  to  know  that 
God  was  the  author  of  his  doctrine,  and  that  Zephaniah 
was  his  faithful  minister,  who  introduced  not  his  own  de- 
vices, but  was  only  the  announcer  of  celestial  truth.  Let  us 
now  proceed  to  the  contents — 

2.  I  will  utterly  consume  aU  2.  Perdendo  perdam  (vel,  coUi- 
things  from  off  the  land,  saith  the  gendo  colligam)  omnia  ex  superficie 
Lord.  terrffi,  dicit  Jehova. 

3.  I  will  consume  man  and  beast;  3.  Perdam  (vel,  colligam)  ho- 
I  will  consimie  the  fowls  of  the  hea-  minem  et  bestiam  ;  perdam  autem 
ven,  and  the  fishes  of  the  sea,  and  the  avem  co?lorum,  et  pisces  maris;  et 
stumblingblocks  with  the  wicked  ;  oft'endicula  erunt  hnpiis ;  et  excidam 
and  I  will  cut  off  man  from  oli"  the  hominem  e  superficie  terrje,  dicit 
land,  saith  the  Lord.  Jehova. 

It  might  seem  at  the  first  view  that  the  Prophet  dealt  too 
severely  in  thus  fulminating  against  his  own  nation  ;  for  he 
ought  to  have  begun  with  doctrine,  as  this  appears  to  be 
the  just  order  of  things.  But  the  Prophet  denounces  ruin, 
and  shows  at  the  same  time  why  God  was  so  grievously  dis- 
pleased with  the  people.  We  must  however  remember,  that 
the  Prophet,  living  at  the  same  jieriod  with  Jeremiah,  had 
regard  to  the  stubbornness  of  the  people,  who  had  been  al- 


CHAP.  I.  '2,  :3.  COMMENTARIES  ON  ZEPIIANIAH.  18.) 

ready  with  more  than  sufficient  evidence  proved  to  liave 
been  guilty.  Hence  he  darts  forth  as  of  a  sudden  and  de- 
nounces the  wickedness  of  the  people,  which  had  been 
already  exposed  ;  so  there  was  to  be  no  more  contention  on 
the  subject,  for  their  iniquity  had  become  quite  ripe.  And 
no  doubt  it  was  ever  the  object  of  the  Prophets  to  unite 
their  endeavours  so  as  to  assist  one  another:  and  this  united 
effort  ought  ever  to  be  among  all  the  servants  of  God,  that 
no  one  may  do  anything  apart,  but  with  joined  efforts  they 
may  promote  the  same  object,  and  at  the  same  time  strive 
mutually  to  confirm  the  common  truth.  This  is  what  our 
Prophet  is  now  doing. 

He  knew  that  God  would  have  used  various  means  to 
restore  them,  had  not  the  corruption  of  the  people  become 
now  past  recovery.  Having  observed  that  all  others  had 
spent  their  labour  in  vain,  he  directly  attacks  the  wicked 
men  avIio  had,  as  it  were  designedly,  cast  aside  every  fear  of 
God,  and  shook  off  every  shame.  Since,  then,  it  was  openly 
evident  that  with  determined  rebellion  they  resisted  God, 
it  was  no  wonder  that  the  Prophet  began  with  so  much 
severity. 

But  here  a  difficulty  meets  us.  He  said  in  the  first  verse, 
that  he  thus  spoke  under  Josiah  ;  but  w^e  know  that  the 
land  was  then  cleansed  from  its  superstitions.  For  we 
learn,  that  w^hen  that  pious  king  attained  manhood,  he 
laboured  most  strenuously  to  restore  the  pure  worship  of 
God  ;  and  when  all  places  were  full  of  wicked  superstitions, 
he  not  only  constrained  the  tribe  of  Judah  to  adopt  the  true 
worship  of  God,  but  he  also  stimulated  his  neighbours  who 
had  remained  and  were  dispersed  through  the  land  of  Israel. 
Since,  then,  the  pious  king  had  strenuously  and  courageously 
promoted  the  interest  of  true  religion,  it  seems  a  wonder 
that  God  was  still  so  much  displeased.  But  we  must  re- 
member, that  though  Josiah  sincerely  worshipped  God,  yet 
the  people  were  not  really  changed ;  for  it  has  often  hap- 
pened, that  God  roused  the  chief  men  and  leaders,  while 
few,  or  hardly  any,  followed  them,  but  only  yielded  a  feign- 
ed obedience.  This  was  no  doubt  the  case  in  the  time  of 
Josiah  ;  the  hearts  of  the  people  were  alienated  from  God 


186  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVIII. 

and  true  religion,  so  that  they  chose  rather  to  rot  in  their 
filth  than  to  return  to  the  true  worship  of  God,  And  that 
this  was  the  case  soon  appeared  by  the  event ;  for  Josiah 
did  not  reign  long  after  he  had  cleansed  the  land  from  its 
defilements,  and  Jehoahaz  succeeded  him ;  and  then  the 
people  immediately  relapsed  into  their  idolatry;  and  though 
for  three  months  only  his  successor  reigned,  yet  true  re- 
ligion was  in  that  short  time  abolished.  It  is  hence  an 
obvious  conclusion,  that  the  people  had  ever  been  wedded 
to  impiety,  and  that  its  roots  were  hidden  in  their  hearts  ; 
though  they  apparently  pretended  to  worship  God,  and,  in 
order  to  please  the  king,  embraced  the  worship  divinely 
prescribed  in  their  law  ;  yet  the  event  proved  that  it  was  a 
mere  act  of  dissimulation,  yea,  of  perfidy.  Then  after  Je- 
hoahaz followed  Jehoiakim,  and  no  better  was  their  condi- 
tion dow^n  to  the  time  of  Zedekiah ;  in  short,  no  remedy 
could  be  found  for  their  unhealable  wound. 

It  hence  plainly  appears,  that  though  Josiah  made  use  of 
all  means  to  revive  the  true  and  unadulterated  worship  of 
God  in  Judea,  he  did  not  yet  gain  his  object.  And  we 
hence  clearly  learn  how  hard  were  the  trials  he  sustained, 
seeing  that  he  effected  nothing,  though  at  great  hazard  he 
attempted  to  restore  the  worship  of  God.  When  he  found 
that  he  laboured  in  vain,  he  no  doubt  had  to  contend  with 
great  difficulties  ;  and  this  we  know  by  our  own  experience. 
When  hope  of  success  shines  on  us,  we  easily  overcome  all 
troubles,  however  arduous  our  work  may  be ;  but  when  we 
see  that  we  strive  in  vain,  we  become  dejected ;  and  when 
we  see  that  our  labour  succeeds  only  for  a  few  years,  our 
spirit  grows  faint.  Josiah  surmounted  these  two  difficulties ; 
for  the  perverseness  of  the  people  was  sufficiently  evident, 
and  he  was  also  reminded  by  two  Prophets,  Jeremiah  and 
Zephaniah,  that  the  people  would  still  cherish  their  impious 
perverseness.  When,  therefore,  he  plainly  saw  that  his 
labour  was  almost  in  vain,  he  might  have  fainted  in  the 
middle  of  his  course,  or,  as  they  say,  at  the  starting-place. 
And  since  the  benefit  was  so  small  during  his  reign,  what 
could  he  have  hoped  after  his  death  ? 

This  example  ought  at  this  day  to  be  carefully  observed  : 


CHAP.  I.  2,  3.         COMMENTARIES  ON   ZEPIIANIAII.  187 

for  though  God  now  appocars  to  tlie  workl  in  full  light,  yet 
very  few  there  are  who  submit  themselves  to  his  word ;  and 
of  this  small  number  fewer  still  there  are  who  sincerely  and 
without  any  dissimulation  embrace  sound  doctrine.  We  in- 
deed see  how  great  is  their  inconstancy  and  indiiference.  For 
they  who  pretend  great  zeal  for  a  time  very  soon  vanish  and 
fall  away.  Since  then  the  perversity  of  the  world  is  so 
great,  sufficient  to  deject  the  minds  of  God's  servants  a 
hundred  times,  let  us  learn  to  look  to  Josiah,  who  in  his  own 
time  left  undone  nothing,  which  might  serve  to  establish  the 
true  worship  of  God  ;  and  when  he  saw  that  he  effected 
but  little  and  next  to  nothing,  he  still  persevered,  and  with 
firm  and  invincible  greatness  of  mind  proceeded  in  his 
course. 

We  may  also  derive  hence  an  admonition  no  less  useful — 
not  to  regard  ours  as  the  golden  age,  because  some  portion 
of  men  profess  the  pure  worship  of  God :  for  many,  by  no 
means  wicked  men,  think,  that  almost  all  mortals  are  like 
angels,  as  soon  as  they  testify  in  words  their  aj)probation  of 
the  gospel :  and  the  sacred  name  of  Reformation  is  at  this  day 
profaned,  when  any  one  who  shows  as  it  were  by  a  nod  only 
that  he  is  not  wholly  an  enemy  to  the  gospel,  is  immediately 
lauded  as  a  person  of  extraordinary  piety.  Though  then 
many  show  some  regard  for  religion,  let  us  yet  know  that 
among  so  large  a  number  there  are  many  hypocrites,  and 
that  there  is  much  chaff  mixed  with  the  wheat :  and  that 
our  senses  may  not  deceive  us,  we  may  see  here,  as  in  a 
mirror,  how  difficult  it  is  to  restore  the  world  to  the  obedience 
of  God,  and  utterly  to  root  up  all  corruptions,  though  idols 
may  be  taken  awa}'-  and  superstitions  be  abolished.  No 
doubt  Josiah  had  regard  to  everything  calculated  to  cleanse 
the  Church,  and  had  recourse  to  the  advice  of  Jeremiah  and 
also  of  Zephaniah  ;  we  yet  see  that  he  did  not  attain  the 
object  he  wished,  for  God  now  became  more  grievously  dis- 
pleased with  his  people  than  under  Manasseh,  or  under  Anion. 
These  wicked  kings  had  attempted  to  extinguish  all  true 
religion ;  they  had  cruelly  raged  against  all  God's  servants, 
so  that  Jerusalem  became  almost  drenched  with  innocent 
blood :  and  yet  God  seems  here  to  have  manifested  greater 


1H8  THK  TWELVE  MINOR  PRuPlIET.S.         LE(  T.  CXVIII. 

displeasure  under  Josiah  than  during  the  ijrevious  cruelty 
and  so  many  impieties.  But  as  I  have  ah-eady  said,  there  is 
no  reason  why  we  should  despond,  though  tlie  world  by  its 
ingratitude  may  close  up  the  way  against  us  ;  and  however 
much  may  Satan  also  by  this  artifice  strive  to  discourage 
us,  let  us  still  perseveringly  go  on  according  to  the  duties 
of  our  calling. 

But  it  may  be  now  asked,  why  Grod  denounces  his  ven- 
geance on  the  beasts  of  the  field,  the  birds  of  heaven,  and  the 
fishes  of  the  sea  ;  for  how  much  soever  the  Jews  may  have 
provoked  him  by  their  sins,  innocent  animals  ought  to  have 
been  spared.      If  a  son  is  not  to  be  punished  for  the  fault  of 
his  father,  (Ezek.  xviii.  4,)  but  that  the  soul  that  has  sinned 
is  to  die,  why  did   God  turn  his  wrath  against  fishes   and 
other  animals  ?     This  seems  to  have  been  a  hasty  and  un- 
reasonable infliction.      But  let  this  rule  be   first  borne  in 
mind — that  it  is  preposterous  in  us  to  estimate  God's  doings 
according  to  our  judgment,  as  froward  and  proud  men  do  in 
our  day  ;  for  they  are  disposed  to  judge  of  God's  works  with 
such  presumption,  that  whatever  they  do  not  approve,  they 
think  it   right  wholly  to  condemn.      But   it  Ijehoves  us   to 
judge  modestly  and  soberly,  and  to  confess  that  God's  judg- 
ments are  a  deep  abyss :  and  when  a   reason  for  them  does 
not   appear,  we  ought  reverently  and  with  due  humility  to 
look  for  the  day  of  their  full  revelation.      This  is  one  thing. 
Then  it  is  meet  at  the  same  time  to  remember,    that  as 
animals  were  created  for  man's  use,  they  must  undergo  a 
lot  in  common  with  him  :  for  God  made  subservient  to  man 
both  the  birds  of  heaven,  and  the  fishes  of  the  sea,  and  all 
other  animals.     It   is  then   no  matter  of  wonder,  that  the 
condemnation   of  him,  who  enjoys  a   sovereignty  over  the 
whole  earth,  should  reach  to  animals.      And  we  know  that 
the  world  was  not   made  subject  to  corruption  willingly — 
that  is,  naturally ;  but  because  the  contagion  from  Adam's 
fall  diffused  itself  through  heaven  and  earth.      Hence  the  sun 
and  the  moon,  and  all  the  stars,  and  also  all  the  animals, 
the  earth  itself,  and  the  whole  world,  bear  marks  of  God's 
wrath,  not  because  they  have  provoked  it  through  their  own 
fault,  but  because  the  whole  world   is  involved  in  man's 


CHAP.  I.  '1,  o.        COMMENTARIES  ON  ZEPHANIAH.  189 

curse.  The  reason  then  is,  because  all  things  were  created 
for  the  sake  of  man.  Hence  there  is  no  ground  to  conclude, 
that  God  acts  with  too  much  severity  when  he  executes  his 
vengeance  on  innocent  animals,  for  he  can  justly  involve  in 
the  same  ruin  with  man  whatever  he  has  created  for  his  use. 

But  the  reason  also  is  sufficiently  plain,  why  the  Prophet 
speaks  here  of  the  beasts  of  the  earth,  the  fishes  of  the  sea, 
and  the  birds  of  heaven  :  for  we  find  that  men  grow  torpid, 
or  rather  stupid  in  their  own  indifierence,  except  they  are 
forcibly  roused.  It  was,  therefore,  necessary  for  the  Pro- 
phet, when  he  saw  the  people  so  hardened  in  their  wicked- 
ness, and  that  he  had  to  do  with  men  past  recovery,  to  set 
clearly  before  them  these  judgments  of  God,  as  though  he 
had  said — "  Ye  lie  down  securely,  and  indulge  yourselves, 
when  God  is  coming  forth  prepared  for  vengeance :  but  his 
wrath  shall  not  only  proceed  against  you,  but  will  also  lay 
liold  on  the  harmless  animals  ;  for  ye  shall  see  a  horrible 
judgment  executed  on  your  oxen  and  asses,  on  the  birds  and 
the  fishes.  What  will  become  of  you  when  God's  wrath  shall 
be  thus  kindled  against  the  unhappy  creatures  who  have 
committed  no  sins  ?  Shall  ye  indeed  escape  unpunished?" 
We  now  understand  why  the  Prophet  does  not  speak  here 
of  men  only,  but  connects  with  them  the  beasts  of  the  earth, 
the  fishes  of  the  sea,  and  the  birds  of  the  air. 

He  says  first.  By  removing  I  will  remove  all  things  from 
the  face  of  the  land;  he  afterwards  enumerates  particulars : 
but  immediately  after  he  clearly  shows,  that  God  would  not 
act  rashly  and  inconsiderately  while  executing  his  vengeance, 
for  his  sole  j^virpose  was  to  punish  the  wicked,  There  shall  be, 
he  says,  stumblinghlocks  to  the  ungodly;^  it  is  the  same  as 
though  he  said — "  When  I  cite  to  God's  tribunal  both  the 


'  This  clause  stands  connected  Adth  the  preceding  words;  "the  stunib- 
hngblocks "  were  the  idols,  and  they  were  to  be  taken  away  '-along  with 
the  wicked,"  according  to  Henderson,  and  according  to  the  version  of  /Sj//»- 
niachiis,  wt  aa-iSio-i,  though  Newconu,  with  less  accuracy,  renders  the  words 
thus, — 

And  the  stuniblingblocks  of  the  wicked. 

The  whole  verse  is  poetical  in  its  language :  the  collective  singidar,  and 
not  the  plm'al,  is  used :  and  the  first  verb,  ^DN.  in  ils  most  common  mean- 
ing, is  vory  expressive,  and  denotes  the  manner  of  the  ruin  that  awaited 


190  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXVIII. 

fishes  of  tlie  sea  and  the  birds  of  heaven,  tliink  not  that 
God's  controversy  is  with  these  creatures  which  are  void  of 
reason,  but  they  are  to  sustain  a  part  of  God's  vengeance, 
which  ye  have  tlirough  your  sins  deserved."  The  Prophet 
then  does  here  briefly  show,  that  what  he  had  before  threat- 
ened brute  creatures  with,  would  come  ujjon  them  on  men's 
account ;  for  God's  design  was  to  execute  vengeance  on  the 
wicked  ;  and  as  he  saw  that  they  were  extremely  torpid,  he 
tried  to  awaken  them  by  manifest  tokens,  so  that  they  might 
see  God  the  avenger  as  it  were  in  a  striking  picture.  And 
at  the  same  time  he  also  adds,  /  will  remove  man  from,  the 
face  of  the  land.  He  does  not  speak  now  of  fishes  or  of 
other  animals,  but  refers  to  men  only.  Hence  appears  more 
clearly  what  I  have  said — that  the  Prophet  was  under  the 
necessity  of  speaking  as  he  did,  owing  to  the  insensibility 
of  the  people.     He  now  adds — 

4.  I  will  also  stretch  out  mine  hand  4.  Et  extendam  nianum  meam 

upon  Judah,  and  upon  all  the  inhabit-  super  Jehudah,   et   super   omnes 

ants  of  Jerusalem ;  and  I  will  cut  off  incolas    Jerusalem  ;    et    excidam 

the  remnant  of  Baal  from  this  place,  ex  loco   hoc    reliquias  Baal,    et 

and  the  name  of  the  Chemarims  with  nomen  cultoruni   cum  sacerdoti- 

the  priests;  bus. 

The  Prophet  explains  still  more  clearly  why  he  directed 
his  discourse  in  the  last  verse  against  the  beasts  of  the  earth 
and  the  birds  of  heaven,  even  for  this  end — that  the  Jews 
might  understand  that  God  was  angry  with  them.  /  will 
stretch  foi'th,  he  says,  my  hand  on  Judah  and  on  Jerusalem. 
God,  then,  by  executing  his  vengeance  on  animals,  in- 
tended to  exhibit  to  the  Jews,  as  in  a  picture,  the  dreadful- 
ness  of  his  wrath,  which  yet  they  despised  and  regarded  as 
nothing.  The  stretching  forth  of  God's  hand  I  have  else- 
where explained  ;  and  it  means  even  this — that  he  stretches 

the  Jews.  They  were  "  gathered  "  and  led  into  captivity.  The  two  verses 
may  be  thus  literally  rendered, — 

2.  Gathering  I  will  gather  everything 

From  off  the  face  of  the  land,  saith  Jehovah  ; 

3.  I  will  gather  man  and  beast ; 

I  will  gather  the  bird  of  heaven  and  the  fish  of  the  sea, 
And  the  stumblingblocks  together  with  the  wicked ; 
And  I  will  cut  them  off,  together  with  man, 
From  the  face  of  the  land,  saith  Jehovah. — Ed. 


CHAP.  I.  4.  COMMENTARIES  ON  ZEPHANIAII.  191 

forth  his  hand  when  ho  acts  in  an  unusual  manner,  and  em- 
ploys means  beyond  what  is  common.  We  indeed  know 
that  God  has  no  hands,  and  we  also  know  that  he  performs 
all  things  by  his  command  alone :  but  as  everything  seen 
in  the  world  is  called  the  work  of  his  hands,  so  he  is  said  to 
stretch  forth  his  hand  when  he  mentions  a  work  that  is 
remarkable  and  worthy  of  being  remembered.  In  a  like 
manner,  when  I  intend  to  do  some  slight  work,  I  only  move 
my  hand ;  but  Avhen  I  have  some  difficult  work  to  do,  I 
prepare  myself  more  carefully,  and  also  stretch  forth  my 
arms.  This  metaphor,  then,  is  intended  only  for  this  pur- 
pose, to  render  men  more  attentive  to  God's  works,  when  he 
is  set  forth  as  stretching  forth  his  hand. 

But  he  says,  on  Judah  and  on  the  inhabitants  of  Jeru- 
salem. The  kingdom  of  Israel  had  now  been  abolished,  and 
the  ten  tribes  had  been  led  into  exile  ;  and  a  few  only  of 
the  lowest  and  the  poorest  remained.  The  Jews  thought 
themselves  safe  for  ever,  because  they  had  escaped  that 
calamity.  This  is  the  reason  why  the  Prophet  declares 
that  God's  judgment  was  impending  not  only  over  the 
kingdom  of  Judah,  but  also  over  the  holy  city,  which 
thought  itself  exempt  from  all  such  evil,  because  there 
were  the  sacrifices  performed,  and  there  was  the  royal  city, 
and,  in  short,  because  God  had  testified  that  his  habitation 
was  to  be  there  for  ever.  Since,  then,  by  this  vain  con- 
fidence the  inhabitants  of  Jerusalem  deceived  themselves 
and  others,  Zephaniah  specifically  addresses  them.  And  as 
he  had  before  spoken  of  the  wicked,  he  intended  here,  no 
doubt,  shari)ly  to  reprove  the  Jews,  as  though  he  said  by 
way  of  anticipation,  "  There  is  no  reason  for  you  to  enquire 
who  are  the  wicked  ;  for  ye  yourselves  are  they,  even  ye 
who  are  the  holy  people  of  God  and  God's  chosen  inherit- 
ance, ye  who  are  the  race  of  Abraham,  who  flatter  your- 
selves so  much  on  account  of  your  excellency  ;  ye  are  the 
wicked,  who  have  not  hitherto  ceased  to  provoke  the  ven- 
geance of  God."  And  at  the  same  time  he  shows,  as  it  were 
by  the  finger,  some  of  their  sins,  though  he  mentions  others 
afterwards :  but  he  speaks  now  of  their  superstitions. 

/  will  cut  off,  he  says,  the  remnants  of  Baal  and  the  name 


192  THE  TWELVE  MINOR  PROPHETS.         LEOT.  CXVIII. 

of  Ghameriin.  The  severity  of  the  Prophet  may  seem  here 
again  to  be  excessive,  for  being  so  incensed  against  supersti- 
tions which  had  been  abolished  by  the  great  zeal  and  sin- 
gular diligence  of  the  king  ;  but,  as  we  have  already  inti- 
mated, he  regarded  not  so  much  the  king  as  the  people. 
For  though  they  dared  not  openly  to  adulterate  God's  worship, 
they  yet  cherished  those  corruptions  at  home  to  which  they 
had  before  been  accustomed,  as  we  see  to  be  done  at  this 
day.  For  when  it  is  not  allowed  to  worship  idols,  many 
mutter  their  prayers  in  secret  and  invoke  their  idols  :  and, 
in  short,  they  are  restrained  only  by  the  fear  of  men  from 
manifesting  their  own  impiety  ;  and  in  the  meantime,  they 
retain  before  God  the  same  abominations.  So  it  was  in  the 
time  of  Josiah  ;  the  peoj)le  were  wedded  to  their  corruptions, 
and  this  we  may  easily  conclude  from  the  w^ords  of  Zepha- 
niah :  for  the  remnants  of  Baal  were  not  seen  in  the  temple, 
nor  in  the  streets,  nor  in  their  chapels,  nor  in  the  high 
places ;  but  their  hidden  impiety  is  here  discovered  by  the 
Spirit  of  God  ;  and  no  doubt  their  sin  was  the  more  heinous 
and  less  excusable,  because  the  people  refused  to  follow  their 
pious  leader.  It  was  indeed  the  most  abominable  ingratitude  ; 
for  when  they  saw  that  the  right  worship  was  restored  to 
them,  they  preferred  to  remain  fixed  in  their  own  filth, 
rather  than  to  return  to  God,  even  when  they  had  liberty  to 
do  so,  and  also  when  that  pious  king  extended  his  hand  to 
them. 

As  to  the  word  D'*1D3,  ca.merim,  it  designated  either  the 
worshippers  of  Baal  or  some  such  men  as  our  monks  at  this 
day:  and  they  are  supposed  by  some  to  have  been  thus 
called,  because  they  were  clothed  in  black  vestments  ;  while 
others  think  that  they  derived  this  name  from  their  fervour, 
because  they  were  madly  devoted  to  their  superstitions,  or 
because  they  had  marks  on  their  foreheads,  or  because  they 
imposed,  as  is  commonly  the  case,  on  the  simple  by  the 
ardour  of  their  zeal.  The  name  is  also  found  in  2  Kings 
xxiii.  in  the  account  given  of  Josiah :  for  it  is  said  there, 
that  the  D'**1^D,  csunerim,  were  taken  away,  together  with 
other  abominations  of  superstition.  But  as  Zephaniah  con- 
nects priests  with  them,  it  is  probable  that  they  were  a  kind 


CHAP.  r.  4.  COMMENTARIES  ON  ZEPHANIAH.  193 

of  people  like  the  monks,  who  did  not  themselves  offer  sacri- 
fices, but  were  a  sort  of  attendants,  who  undertook  vows 
and  offered  prayers  in  the  name  of  the  whole  people.  For 
what  some  think,  that  they  were  thus  called  because  they 
burnt  incense,  appears  not  to  me  probable ;  for  then  they 
must  have  been  priests.  They  were  then  inferior  to  the 
sacrificers,  and  occupying  a  station  between  them  and  the 
people,  like  the  monks  and  hermits  of  this  day,  who  deceive 
foolish  men  by  their  sanctity.  Such,  then,  were  the  Ca- 
merim.^ 

But  as  Josiah  could  not  attain  his  object,  so  as  immediately 
to  cleanse  the  land  from  these  pollutions,  we  need  not  wonder 
that  at  this  day  we  are  not  able  immediately  to  remove 
superstitions  from  the  world :  but  let  us  in  the  meantime 
ever  i^roceed  in  our  course.  Let  those  endued  with  author- 
ity, who  bear  the  sword,  that  is,  all  magistrates,  perform 
their  office  with  greater  diligence,  inasmuch  as  they  see  how 
difficult  and  protracted  is  the  contest  with  the  ministers  of 
idolatry.  Let  also  the  ministers  of  the  gospel  earnestly  cry 
against  idolatry,  and  all  ungodly  ceremonies,  and  not  desist. 
Though  they  may  not  effect  as  much  as  they  wish,  yet  let 
them  follow  the  example  of  Josiah.  If  God  should  in  the 
meantime  thunder  from  heaven,  let  them  not  be  discouraged, 
but,  on  the  contrary,  know  that  their  labour  is  approved  by 

'  The  word  is  found  in  two  other  places,  2  Kings  xxiii.  5,  and  Hos.  x.  5. 
In  the  latter  text  the  priests  of  the  calf  of  Bethaven  are  thus  called  ;  in 
the  former,  they  are  said  to  be  those  who  "  burnt  incense  in  the  high 
places."  From  this  fact  Purkluirst  concludes,  that  they  were  called 
Camerim  in  contempt  by  the  faithful  Jews,  because  they  were  shrivelled  or 
scorched,  as  the  word  means,  by  their  fumigating  iires. 

The  "  priests"'  mentioned  here  were  the  sacrificers,  wliile  the  "  Camerim" 
were  the  incense-burners.  There  were  "  altars"  (not  an  altar)  reared  for 
Baal  in  the  temple  ;  one,  as  it  seems,  for  sacrifices,  and  the  other  for  in- 
cense. See  2  Kings  xxi.  3.  In  2  Clu:.  xxxiv.  4,  5,  the  pi'iests  and  sacri- 
ficers are  alone  mentioned ;  but  in  2  Kings  xxiii.  5,  Avhere  the  same  things 
are  recorded,  the  Camerim  and  incense  are  alone  named.  The  Prophet 
in  this  passage  mentions  both. 

Some,  as  Cocceius  and  Henderson,  have  been  disposed  to  think  that  the 
unfaithful  priests  of  the  true  God  are  here  meant.  But  the  other  view  is 
more  consistent  with  the  whole  passage.  If  we  retain  not  the  original 
word,  we  may  thus  render  the  line, — 

The  name  of  the  incense-burners  with  the  priests  ; 
That  is,  those  who  biu-nt  incense  and  those  who  ofiered  sacrifices  to  Baal. 
—Ed. 

VOL.  IV.  N 


194  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIX. 

him,  and  never  doubt  of  their  own  safety  ;  for  though  all 
■were  destroyed,  their  godly  efforts  would  not  be  in  vain,  nor 
fail  of  a  reward  before  God,  Thus,  then,  ought  all  God'a 
servants  to  animate  themselves,  each  in  his  particular  sphere 
and  vocation,  whenever  they  have  to  contend  with  supersti- 
tions, and  with  such  corruptions  as  vitiate  and  adulterate  the 
pure  worship  of  God. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  are  so  prone  to  corruptions,  and 
so  easily  turn  from  the  right  course  after  having  commenced  it, 
and  so  easily  degenerate  from  the  truth  once  known, —  O  Grant, 
that,  being  strengthened  by  thy  Spirit,  we  may  persevere  to  the 
end  in  the  right  way  which  thou  showest  to  us  in  thy  word,  and 
that  we  may  also  labour  to  restore  the  many  who  abandon  them- 
selves to  various  errors  ;  and  though  we  may  effect  nothing,  let 
us  not  yet  be  led  away  after  them,  but  remain  firm  in  the  obedi- 
ence of  faith,  until  having  at  length  finished  all  these  contests, 
we  shall  be  gathered  into  that  blessed  rest  which  is  prepared  for 
us  in  heaven,  through  Christ  our  Lord.     Amen. 


Hectare  (3nt  i^imUreD  anO  iameteentii. 

6.  And  them   that   worship  the  5.  Et     super    eos    qui    adorant 

host  of  heaven  upon  the  housetops  ;  super   tecta  militiam   coelorum,    et 

and  them  that   worship  and  that  eos    qui    adorant    et    jurant    per 

swear  by  the  Lord,  and  that  swear  Jehovam,    et    jiirant     per     regem 

bv  Malcham ;  suum. 


Zephaniah  pursues  the  subject  contained  in  the  verse  I 
explained  yesterday.  For  as  the  majority  of  the  people  still 
adhered  to  their  superstitions,  though  the  pure  worship  of 
the  law  had  been  restored  by  Josiali,  the  Prophet  threatens 
here,  that  God  would  punish  such  ingratitude.  As  then  he 
had  spoken  in  the  last  verse  of  the  worshippers  of  Baal  and 
their  sacrifices,  so  now  he  proceeds  farther — that  the  Lord 
would  execute  vengeance  on  the  whole  people,  who  prayed 
to  the  host  of  heaven,  or  bowed  themselves  down  before  the 
host  of  heaven.  It  is  well  known  that  those  stars  are  thus 
called  in  Scripture  to  which  the  Gentiles  ascribed,  on  ac- 


CHAP.  I.  5.  COMMENTARIES  ON  ZEPHANIAH.  195 

count  of  their  superior  lustre,  some  sort  of  divinity.  Hence 
it  was,  that  they  worsliippcd  the  sun  as  God,  called  the  moon 
the  queen  of  heaven,  and  also  paid  adoration  to  the  stars. 
The  people,  then,  did  not  only  sin  in  worshipping  Baal,  hut 
were  also  addicted  to  many  superstitions,  as  we  see  to  he 
the  case  whenever  men  degenerate  from  the  genuine  doctrine 
of  true  religion  ;  they  then  seek  out  various  inventions  on 
all  sides,  so  that  they  observe  no  limits  and  keep  within  no 
boundaries. 

But  he  says,  that  they  worshij'^ped  the  stars  on  their  roofs. 
It  is  probable  that  they  chose  this  higher  place,  as  interpre- 
ters remind  us,  because  they  thought  that  they  were  more 
seen  by  the  stars  the  nearer  they  were  to  them.  For  as  men 
are  gross  in  their  ideas  they  never  think  God  propitious  to 
them  except  he  exhibits  some  proof  or  sign  of  a  bodily  pre- 
sence ;  in  short,  they  always  seek  God  according  to  their 
own  earthly  notions.  Since,  then,  the  Jews  thought  that 
there  were  so  many  Gods  as  there  are  stars  in  heaven,  it  is 
no  wonder  that  they  ascended  to  the  roofs  of  their  houses, 
that  they  might  be,  as  it  were,  in  the  sight  of  their  gods,  and 
thus  not  lose  their  labour ;  for  the  sui^erstitious  never  think 
that  their  devotion  is  observed  by  God,  unless  they  have  before 
their  eyes,  as  we  have  just  said,  some  sign  of  his  presence. 

We  now  then  see  how  this  verse  stands  connected  with 
the  last.  God  declares  that  he  would  punish  all  idolaters ; 
but  as  the  Jews  worshipped  Baal,  the  Prophet  first  con- 
demned that  strange  religion ;  and  now  he  adds  other  de- 
vices, to  which  the  Jews  perversely  devoted  themselves  ;  for 
they  worshipped  also  all  the  stars,  ascribing  to  them  some 
sort  of  divinity.  Then  he  mentions  all  those  who  worshipped 
and  swore  by  their  own  king,  and  swore  by  Jehovah. 

By  these  last  words  the  Prophet  intimates,  that  the  Jews 
had  not  so  repudiated  the  law  of  God  but  that  they  boasted 
that  they  still  worshipped  the  God  who  had  adopted  them, 
and  by  whom  they  had  been  redeemed,  who  had  commanded 
the  temple  to  be  built  for  him,  and  an  altar  on  mount  Sion. 
They  then  did  not  openly  reject  the  worship  of  the  true 
God,  but  formed  such  a  mixture  for  themselves,  that  they 
joined  to  the  true  God  their  own  idols,  as  we  see  to  be  the 


196  THE  TWELVE  MINOK  PROPHETS.  LECT.  CXIX. 

state  of  things  at  tliis  day  under  tlie  Papacy.  It  seems  a 
sufficient  excuse  to  foolish  men  that  they  retain  the  name 
of  God ;  and  they  confidently  boast  that  the  true  God  is 
worshipped  hy  them  ;  and  yet  we  see  that  they  mix  to- 
gether with  this  worship  many  of  the  delusions  of  Satan  ;  for 
under  the  Papacy  there  is  no  end  to  their  inventions.  When 
any  devise  some  peculiar  mode  of  worship,  it  is  then  con- 
nected with  the  rest ;  and  thus  they  form  such  a  mixture, 
that  from  one  God,  divided  into  many  parts,  they  bring 
forth  a  vast  troop  of  deities.  As  then  at  this  day  the  Pa- 
pists worship  God  and  idols  too,  so  Zephaniah  had  to  con- 
demn the  same  wickedness  among  the  Jews. 

We  here  learn  that  God's  name  was  not  then  wholly  ob- 
literated, as  though  the  world  had  openly  fallen  away  from 
God  ;  for  though  they  worshipped  Jupiter,  Mercury,  Apollo, 
and  other  fictitious  gods,  they  yet  professed  to  worship  the 
only  true  and  eternal  God,  the  Creator  of  heaven  and  eartli. 
What  then  was  it  that  the  Prophet  condemned  ?  that  they 
were  not  content  with  what  the  law  simply  and  plainly  pre- 
scribed, but  that  they  devised  for  themselves  various  and 
strange  modes  of  worship  ;  for  wdien  men  take  to  themselves 
such  a  liberty  as  this,  they  no  longer  worshij)  the  true  God, 
how  much  soever  they  may  pretend  to  do  so,  inasmuch  as 
God  repudiates  all  spurious  modes  of  worship,  as  he  testifies 
especially  in  Ezek.  xx. — "  Go  je,"  he  says,  "  worship  your 
idols."  He  shows  that  all  kinds  of  worshij)  are  abominable  to 
him  whenever  men  depart  in  any  measure  from  his  pure  word. 
For  we  must  hold  this  as  the  main  princii)le— that  obedience 
is  more  valued  by  God  than  all  sacrifices.  Wlienever  men  run 
after  their  own  inventions  they  depart  from  the  true  God ; 
for  they  refuse  to  render  to  him  what  he  principally  re- 
quires, even  obedience. 

But  our  Prophet  speaks  according  to  the  common  notions 
of  men ;  for  they  pretended  to  be  the  true  worshippers  of 
God,  while  they  still  adhered  to  their  own  inventions.  They 
did  not,  indeed,  properly  speaking,  worship  the  true  God  ; 
but  as  they  thought,  and  openly  j)rofessed  to  do  this,  Zepha- 
niah, making  this  concession,  says — "  God  will  not  suffer 
his  own  worship  to  be  thus  profaned :  ye  seek  to  blend  it  with 


CHAP.  I.  O.  COMMENTARIES  ON  ZEPHANIAH.  197 

that  of  your  idols  ;  this  he  will  not  endure.  Ye  worship  the 
true  God,  and  ye  worship  your  idols ;  but  he  would  have 
liimself  to  be  w^orshipped  alone  ;  and  this  he  deserves.  But 
the  partition  which  ye  make  is  nothing  else  than  the  mangling- 
of  true  worship  ;  and  God  will  not  have  himself  to  be  thus  in 
part  worshipped."  We  now  understand  what  the  Prophet 
means  here ;  for  the  Jews  covered  tlieir  abominations  with  the 
pretext  that  their  jmrpose  was  to  worship  the  God  of  Abra- 
ham :  the  Prophet  does  not  simply  deny  this  to  be  done  by 
them,  but  declares  that  this  worship  was  useless  and  disap- 
proved by  God ;  nay,  he  proceeds  farther,  and  says  that  this 
worship,  made  up  of  various  inventions,  was  an  abominable 
corruption  which  God  would  punish  ;  for  he  can  by  no  moans 
bear  that  there  should  be  such  an  alliance* — that  idols  should 
be  substituted  in  his  place,  and  that  a  part  of  his  glory 
should  be  transferred  to  the  inventions  of  men.  This  is  the 
true  meaning. 

We  hence  learn  how  greatly  deceived  the  Papists  are,  who 
think  it  enough,  provided  they  depart  not  wholly  from  the 
worship  of  the  only  true  God ;  for  God  allows  and  approves 
of  no  worship  except  when  we  attend  to  his  voice,  and  turn 
not  aside  either  to  the  left  hand  or  to  the  right,  but  ac- 
quiesce only  in  what  he  has  prescribed. 

It  is  nothing  strange  that  he  connects  swearing  with  wor- 
ship, for  it  is  a  kind  of  divine  worship.  Hence  the  Scrip- 
ture, stating  a  part  for  the  whole,  often  mentions  swearing- 
in  this  sense,  as  including  the  service  due  to  God.  But  the 
Prophet  pronounces  here  generally  a  curse  on  all  the  sujjer- 
stitious,  who  worshipped  fictitious  gods ;  and  then  he  adds 
one  kind  of  worship,  and  that  is  swearing,  I  shall  not  here 
speak  at  large,  nor  is  it  necessary,  on  the  subject  of  swear- 
ing. We  know  that  the  use  of  an  oath  is  lawful  when  God 
is  appealed  to  as  a  witness  and  a  judge,  on  important  occa- 
sions ;  for  God's  name  may  be  interposed  when  a  matter 
requires  proof,  and  when  it  is  important ;  but  God's  name  is 
not  to  be  introduced  thoughtlessly.  Hence  two  things  are 
especially  required  in  an  oath — that  all  who  swear  by  his 
name  should  present  themselves  with  reverence  before  his 
tribunal,  and  acknowledge  him  to  be  the  avenger  if  they 


198  THE  TAVELVE  MINOR  PROPHETS.  LECT.  CXIX. 

take  his  name  falsely  or  inconsiderately.  This  is  one  thing. 
Then  the  matter  itself,  on  account  of  which  we  swear,  must 
be  considered  ;  for  if  men  allow  themselves  to  swear  by 
God's  name  respecting  things  which  are  trifling  and  frivol- 
ous, it  is  a  shameful  profanation,  and  by  no  means  to  be 
borne.  For  it  is  a  singular  favour  on  the  part  of  God,  that 
he  allows  us  to  take  his  name  when  there  is  any  controversy 
among  us,  and  when  a  confirmation  is  necessary.  As  then 
we  thus  receive  through  kindness  the  name  of  God,  it  is 
surely  a  great  favour ;  for  how  great  is  the  sanctity  of  that 
name,  though  it  serves  even  earthly  concerns?  God  then 
does  so  far  accommodate  himself  to  us,  that  it  is  lawful  for 
us  to  swear  by  his  name,  Hence  a  greater  seriousness  ought 
to  be  observed  by  us  in  oaths,  so  that  no  one  should  dare  to 
interpose  an  oath  except  when  necessity  requires ;  and  we 
should  also  especially  take  heed  lest  God  be  called  a  witness 
to  what  is  false.  For  how  great  a  sacrilege  it  is  to  cover  a 
falsehood  with  his  name,  who  is  the  eternal  and  immutable 
truth !  They  then  who  swear  falsely  by  his  name  change 
God,  as  far  as  they  can,  into  what  he  is  not.  We  now  suffi- 
ciently understand  how  swearing  is  a  kind  of  divine  wor- 
ship, because  his  honour  is  thereby  given  to  God ;  for  his 
majesty  is,  as  it  were,  brought  before  us,  and  as  it  is  his 
peculiar  office  to  know  and  to  discover  hidden  things,  and 
also  to  maintain  the  truth,  this  his  own  work  is  ascribed  to 
him.  Now  when  any  one  swears  by  a  mortal,  or  by  the 
sun,  or  by  the  moon,  or  by  creatures,  he  deprives  God  in 
part  of  his  own  honour. 

We  hence  see  that  in  superstitious  oaths  there  was  a  clear 
proof  of  idolatry.  This  is  the  reason  why  the  Prophet  here 
condemns  those  who  did  swear  hy  Jehovah  and  hy  Malkom  ; 
that  is,  who  joined  their  idols  with  the  true  and  eternal  God 
when  they  swore.  For  it  is  a  clear  precept  of  God's  law,  '  By 
the  name  of  thy  God  shalt  thou  swear.'  (Deut.  vi.  1 3.)  And 
when  the  Prophets  speak  of  the  renovation  of  the  Church, 
they  use  this  form — '  Ye  shall  swear  by  the  name  of  God  ;' 
'  To  me  shall  bend  every  knee ;'  '  Every  tongue  shall  swear 
to  me.'  What  does  all  this  mean  ?  "  The  whole  world  shall 
acknowledge  v\\e  as  the  true  God  ;  and  as  every  knee  shall 


CHAP.  I.  5.  COMMENTARIES  ON  ZEPHANIAH.  191) 

bow  to  me,  so  every  one  will  submit  himself  to  my  judg- 
ment." We  may  hence  doubtlessly  conclude,  that  God  is 
deprived  of  his  right,  whenever  we  swear  by  the  sun,  or  by 
the  moon,  or  by  the  dead,  or  by  any  creatures. 

This  evil  has  been  common  in  all  ages ;  and  it  j^revails 
still  at  this  day  under  the  Papacy.  They  swear  by  the  Vir- 
gin, by  angels,  and  by  the  dead.  They  do  not  think  that 
they  thus  take  away  anything  from  the  sovereignty  of  the 
only  true  God ;  but  we  see  what  he  declares  respecting 
them.  The  Papists  therefore  foolishly  excuse  themselves, 
when  they  swear  by  their  saints  :  for  they  cannot  elude  the 
charge  of  sacrilege,  which  the  Holy  Spirit  has  stamped  with 
perpetual  infamy,  since  he  has  said,  that  all  those  are 
abominable  in  the  sight  of  God  who  swear  by  any  other 
name  than  his  own  :  and  the  reason  is  evident,  for  the  sun, 
moon,  and  stars,  and  also  dead  or  living  men,  are  honoured 
with  the  name  of  God,  when  they  are  set  up  as  judges. 
For  they  Avho  swear  by  the  sun,  do  the  same  as  though  they 
said — "  The  sun  is  my  witness  and  judge ;"  that  is,  "  The 
sun  is  my  God."  They  who  swear  by  the  name  of  a  king, 
or  as  profane  men  swore  formerly,  "  By  the  genius  of  their 
king,"  ascribe  to  a  mortal  what  is  peculiar  to  the  true  God 
alone.  But  when  any  one  swears  by  heaven  or  the  temple, 
and  does  not  think  that  there  is  any  divinity  in  the  heavens 
or  in  the  temple,  it  is  the  same  as  though  he  swore  by  God 
himself,  as  it  appears  from  Matt,  xxiii.  20-22  ;  and  Christ, 
when  he  forbad  us  to  swear  by  heaven  or  by  the  earth,  did 
not  condemn  such  modes  of  swearing  as  inconsistent  with 
his  word,  but  as  only  useless  and  vain.  At  the  same  time 
he  showed  that  God's  name  is  profaned  by  such  expressions : 
'  They  who  swear  by  heaven,  swear  also  by  him  who  inha- 
bits heaven  ;  they  Avho  swear  by  the  temple,  swear  also  by 
him  who  is  worshipped  in  the  temple,  and  to  whom  sacri- 
fices are  offered/  When  one  swears  by  his  head  or  by  his 
life,  it  is  a  protestation,  as  though  he  said — "  As  my  life  is 
dear  to  me."  But  they  who  swear  by  the  saints,  either  living 
or  dead,  ascribe  to  mortals  what  is  due  to  God.  They  who 
swear  by  the  sun,  'place  a  dead  created  thing  on  the  throne 
of  God  himself. 


200  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXIX. 

As  to  the  term  DD7D,  melkom,  it  may  be  properly  ren- 
dered, their  king ;  ior  ip^mehk,  as  it  is  well,  known,  means  a 
king ;  but  it  is  liere  put  in  construction,  D^/^, melkom,  their 
king  ;  they  swear  by  their  own  king.^  The  Prophet,  I  doubt 
not,  alludes  to  the  Avord  "^7)^2,  violok,  which  is  derived  from 
the  verb,  to  reign  :  for  though  that  word  was  commonly  used 
by  all  as  a  proj)er  name,  it  is  yet  certain  that  that  false  god 
was  so  called,  as  though  he  was  a  king :  and  the  Prophet 
increases  the  indignity  by  saying — They  siuear  by  Malkom. 
He  might  have  simply  said,  "  They  swear  by  Moloch  ;"  but 
he  says,  They  swear  by  Malkom  ;  that  is,  "  They  forget  that 
I  am  their  king,  and  transfer  my  sovereignty  to  a  dead  and 
empty  image/'  Grod  then  does  here,  by  an  implied  contrast, 
exaggerate  the  sin  of  the  Jews,  as  they  sought  another  king 
for  themselves,  when  they  knew  that  under  his  protection 
they  always  enjoyed  a  sure  and  real  safety.  Let  us  now 
proceed — 

6.  And  them  that  are  turned  back  6.  Et  qui  retro  agimtur,  ne  sequan- 

from  the  Lord  ;  and  those  that  have  tiir  Jehovam,  {ad  verbum  est,  de-post 

not  sought  the  Lord,  nor  enquired  Jehovam,)  et  qui  non  quserunt  Je- 

for  him.  hovam,  neque  investigant  eum. 

^  It  appears  that  this  idol  had  two  names,  Moloc  and  MUconi,  or  Mol- 
cam.  It  is  called  Moloc,  or  Molec,  in  Lev.  xx.  5,  and  in  seven  other 
places;  but  Milcom  in  1  Kings  xi.  5,  33 ;  2  Kings  xxiii.  14;  as  well  as 
here,  and  also  in  Jer.  xlix.  1,  3,  though  improperly  rendered  in  our  version, 
"  their  king."    The  Ammonites  are  the  people  spoken  of. 

The  swearing  is  here  differently  expressed :  it  is  to  (y)  Jehovah ;  and  by 
(2)  Milcam.  To  swear  to,  is  to  make  a  promise  to  another  by  an  oath,  or, 
in  this  instance,  to  swear  allegiance  to  God :  but  to  swear  bif,  is  to  appeal 
to  another  as  witness  to  an  engagement.  We  have  the  two  forms  to- 
gether in  Josh.  ix.  19.  The  Jews  made  a  solemn  profession  of  obedience 
to  God,  and  yet  they  acknowledged  Melcam  as  God,  by  appealing  to  him  as 
a  witness  to  the  truth.  It  is  called  the  abomination  of  the  Ammonites. 
1  Kings  xi.  33. 

The  image  of  this  god,  according  to  the  Rabbins,  was  hollow,  made  of 
brass,  and  had  seven  compartments.  In  the  first,  they  put  fioiu- — in  the 
second,  tm-tles — in  the  third,  an  ewe — in  the  fom-th,  a  ram — in  the  fifth,  a 
calf — in  the  sixth,  an  ox — and  in  the  seventh,  a  child !  AU  these  were 
burnt  together  by  heating  the  image  in  the  inside !  To  drown  the  cries  and 
noises  that  might  be  made,  they  used  dnmis  and  other  instrmnents.  See 
"I??D  in  Parkhurst.  How  cruel  is  siiperstition !  and  yet  how  wedded  to  it  is 
man  by  nature !  Though  the  Jews  had  knowledge  of  the  religion  of 
him  who  is  the  God  of  love  and  mercy ;  yet  they  preferred  the  religion  of 
savages  and  barbarians.  How  strongly  does  this  fact  prove  man's  natural 
antipathy  to  God ! — Ed. 


CHAP.  I.  6.  COMMENTARIES  ON  ZEPIIANIAII.  201 

The  Propliet  seems  here  to  include,  as  it  Averc,  in  one 
bundle,  the  proud  dcspisers  of  God,  as  well  as  those  idola- 
ters of  whom  he  had  spoken.  It  may  yet  be,  that  he  de- 
scribes the  same  persons  in  different  words,  and  that  he 
means  that  they  were  addicted  to  their  own  superstitions, 
because  they  were  unwilling  to  serve  God  sincerely  and 
from  the  heart,  and  even  shunned  everything  that  might 
lead  their  attention  to  true  religion.  And  this  view  I  mostly 
approve  ;  for  what  some  imagine,  that  their  gross  contempt 
of  God  is  here  pointed  out,  is  not  sufficiently  supported. 
I  therefore  rather  think  that  the  idolaters  are  here  reproved, 
that  they  might  not  suppose  that  they  could  by  subterfuges 
wash  away  their  guilt ;  for  they  were  wont  to  cover  them- 
selves with  the  shield  of  ignorance,  when  they  were  over- 
come, and  their  impiety  was  fully  proved :  "  I  did  not  think 
so  ;  but,  on  the  contrary,  my  purpose  was  to  worship  God.'' 
Since,  then,  the  superstitious  are  wont  to  hide  themselves 
under  the  covering  of  ignorance,  the  Propliet  here  defines 
the  idolatry  of  the  people,  and  briefly  shows  that  it  was 
connected  with  obstinacy  and  wickedness. 

They  did  not  seek  Jehovah;  but,  on  the  contrary,  they 
turned  wilfully  away  from  him,  and  sought,  as  it  were  de- 
signedly, to  extinguish  true  religion.  Nor  was  it  to  be 
wondered  at,  that  so  grievous  and  severe  a  sentence  was 
pronounced  on  them  ;  for  they  had  been  taught  by  the  law 
how  God  was  to  be  served.  How  was  it,  then,  that  errors 
so  gross  had  crept  in  ?  Doubtless,  God  had  kindled  the 
light  of  celestial  truth,  which  clearly  showed  the  way  of  true 
religion ;  but  as  men  ever  seek  to  perform  some  frivolous 
trifles,  the  Israelites  and  the  Jews,  when  they  felt  ashamed 
openly  and  manifestly  to  reject  the  true  God,  laboured  at 
the  same  time  to  add  many  ceremonies,  that  their  impiety 
might  be  thus  concealed.  This  is  the  reason  why  the  Pro- 
phet says  that  they  turned  back  ;  that  is,  that  they  could 
not  be  excused  on  the  ground  of  ignorance,  but  that  they 
were  perfidious  and  apostates,  who  had  preferred  their  own 
idols  to  the  trae  God  ;  though  they  knew  that  he  could  not 
be  rightly  worshipped,  but  according  to  the  rule  prescribed 


202  THE  TWELVE  MINOR  PllOPIIETS.  LECT.  CXIX, 

in  the  law,  they  yet  neglected  this,  and  heaped  together 
many  superstitions. 

And,  doubtless,  we  shall  find  that  the  fountain  of  all 
false  worshij)  is  this — that  men  are  unwilling  truly  and  from 
the  heart  to  serve  God ;  and,  at  the  same  time,  they  wish  to 
retain  some  appearance  of  religion.  For  there  is  nothing 
omitted  in  the  law  that  is  needful  for  the  perfect  worship 
of  God :  but  as  God  requires  in  the  law  a  spiritual  worship, 
hence  it  is  that  men  seek  hiding-places,  and  devise  for  them- 
selves many  ceremonies,  that  they  may  turn  back  from  God, 
and  yet  pretend  that  they  come  to  him.  Wliile  they  sedu- 
lously labour  in  their  own  ceremonies,  it  is  indeed  true  that 
the  worship  of  God  and  religion  are  continually  on  their 
lips :  but,  as  I  have  said,  it  is  all  hypocrisy  and  deception  ; 
for  they  accumulate  ceremonies,  that  there  might  be  some- 
thing intervening  between  God  and  them.  It  is  not,  there- 
fore, without  reason  that  the  Prophet  here  accuses  the  Jews 
that  they  turned  hack  from  Jehovah,  and  that  they  sought 
him  not.  How  so  ?  For  there  was  no  need  of  a  long,  or  of 
a  difficult,  or  of  a  perplexed  enquiry;  for  the  Lord  had  freely 
offered  himself  to  them.  How,  then,  was  it  that  they  were 
blind  in  the  midst  of  light,  except  that  they  knowingly  and 
wilfully  followed  their  own  inventions  ?  ^ 

The  same  is  the  case  at  this  day  with  the  Papists :  for 
though  they  may  clamour  a  hundred  times  that  they  seek  to 
worship  God,  it  is  quite  evident  that  they  wilfully  go  astray ; 
inasmuch  as  they  so  delight  themselves  with  their  own  in- 
ventions, that  they  do  not  purely  and  from  the  heart  devote 
and  consecrate  themselves  to  God. 

We  now,  then,  see  that  this  verse  was  added,  as  an  ex- 
planation, by  the  Prophet,  that  he  might  deprive  the  Jews 

'  Calvin  has  omitted  to  notice  the  last  Avor  Js  in  the  verse,  "  Nor  enquire  of 
him ;"  which  Henderson,  adopting  a  modern  phraseology,  has  rendered, "  nor 
apply  to  him."  The  reading  ought  to  be,  as  many  MSS.  have  it,  "lillKm. 
The  verb  means  to  enquire  of,  to  consult,  and  also  to  regard  or  to  care 
for.  They  did  not  enquire  of  God  as  to  his  will,  or  they  did  not  show  any 
regard  for" him.  See  Gen.  xxv.  22;  Ezek.  xx.  1 ;  and  also  Deut.  xi.  12; 
Job  iii.  4.  To  seek  the  Lord  is  to  seek  his  favour  and  communion  with 
him ;  to  enquire  of  the  Lord  is  to  seek  the  knowledge  of  his  will  in  any 
difficulty. — Ed. 


CHAP.  I.  7-9.  COMMENTARIES  ON  ZEPIIANIAII.  203 

of  tlieir  false  plea  of  ignorance,  and  show  that  they  sinned 
wilfully ;  for  they  would  have  been  sufficiently  taught  by 
the  law,  had  they  not  adopted  their  own  inventions,  which 
dazzled  their  eyes  and  all  their  senses.     It  follows — 

7.  Hold  thy  peace  at  the  presence  7.  Tace  a  facie  Domini  Jehov?e, 
of  the  Lord  God:  for  the  day  of  the  quia  propinquus  dies  Jehovse,  quia 
Lord  is  at  hand  :  for  the  Lord  hatli  paravit  Jehova  sacriticium,  (vel,  or- 
prepared  a  sacrifice,  he  hath  bid  his  dinavit,  P^H,)  sanctificavit  invitatos 
guests.  sues. 

8.  And  it  shall  come  to  pass  in  8.  Et  erit,  in  die  sacrificii  Jehovae 
the  day  of  the  Lord's  sacrifice,  that  tunc   visitabo   super   Principes,    ct 
I  will  punish  the  princes,  and  the  super  filios   Regis,  et  super  omnes 
king's  children,  and  all  such  as  are  qui  induti  simt  vestitu  extraneo. 
clothed  with  strange  apparel. 

9.  In  the  same  day  also  will  I  9.  Et  ^^sitabo  super  omnem  qui 
punish  all  those  that  leap  on  the  tripudiat  super  limen  in  die  illo,  qui 
threshold,  which  fill  their  masters'  replant  domum  dominoruni  suorum 
houses  with  ^dolence  and  deceit.  violentia  et  fraude. 

The  Prophet  confirms  here  what  he  has  previously  taught, 
when  he  bids  all  to  be  silent  before  God  ;  for  this  mode  of 
speaking  is  the  same  as  though  he  had  said,  that  he  did  not 
terrify  the  Jews  in  vain,  but  seriously  set  before  them  God's 
judgment,  which  they  would  find  by  experience  to  be  even 
more  than  terrible.  He  also  records  some  of  their  sins,  that 
the  Jews  might  know  that  he  did  not  threaten,  them  for 
nothing,  but  that  there  were  just  causes  why  God  declared 
that  he  Avould  punish  them.  This  is  the  substance  of  the 
whole. 

Let  us  first  see  what  the  Prophet  means  by  the  word, 
silence.  Something  has  been  said  of  this  on  the  second 
chapter  of  Habakkuk.  We  said  then  that  by  silence  is 
meant  submission  ;  and  to  make  the  thing  more  clear,  we 
said  that  we  were  to  notice  the  contrast  between  the  silence 
to  which  men  calmly  submit,  and  the  contumacy,  which  is 
ever  clamorous  :  for  when  men  seek  to  be  wise  of  themselves, 
and  acquiesce  not  in  God's  word,  it  is  then  said,  that  they 
are  not  silent,  for  they  refuse  to  give  a  hearing  to  his  word ; 
and  when  men  give  loose  reins  to  their  own  Avill,  they  observe 
no  bounds.  Until  God  then  obtains  authority  in  the  Avorld, 
all  places  are  full  of  clamour,  and  the  whole  life  of  men  is 
in  a  state  of  confusion,  for  they  run  to  and  fro  in  their  Avan- 


204  THE  TWELVE  MINOK  PROPHETS.  LECT.  CXIX. 

derings ;  and  there  is  no  restraint  wliere  God  is  not  heard. 
It  is  for  the  same  reason  that  the  Prophet  now  demands 
silence  :  hut  the  expression  is  accommodated  to  the  subject 
which  he  handles.  To  be  silent  at  the  presence  of  God,  it 
is  true,  is  to  submit  to  God's  authority ;  but  the  connection 
is  to  be  considered ;  for  Zejjhaniah  saw  then  that  God's 
judgment  was  despised  and  regarded  as  nothing ;  and  he 
intimates  here  that  God  had  so  sjjoken,  that  the  execution 
was  nigh  at  hand.  Hence  he  says,  Be  silent,^  that  is,  "  Know 
ye,  that  I  have  not  spoken  merely  for  the  purpose  of  terrify- 
ing you ;  but  as  God  is  prepared  to  execute  vengeance,  of 
this  he  now  reminds  you,  that  if  there  be  any  hope  of  repent- 
ance, ye  may  in  time  seek  to  return  into  favour  witli  him ; 
if  not,  that  ye  may  be  without  excuse." 

We  now  then  understand  why  the  Prophet  bids  them  to 
be  silent  hefore  the  Lord  Jehovah:  and  the  context  is  a  con- 
firmation of  the  same  view  ;  for  the  reason  is  added,  Because 
the  day  of  Jehovah  is  nigh.  For  profane  men  ever  promise 
to  themselves  some  respite,  and  think  that  they  gain  much 
by  delay :  the  Prophet,  on  the  contrary,  does  now  expose  to 
scorn  this  self-securit}'',  and  says,  that  the  day  of  Jehovah 
was  nigh  at  hand.  It  is  then  the  same  thing  as  though  he 
had  said,  that  his  judgment  ought  to  have  been  quickly 
anticipated,  and  even  with  fear  and  trembling. 

^  The  word  is  DPI,  and  is  evidently  an  interjection  enjoining  silence,  Hush ! 
or,  Silence ! 

7.  Silence  at  the  presence  of  the  T.ord  Jehovah ! 
For  nigh  is  the  day  of  Jehovah, 

For  prepared  hath  Jehovah  a  sacrifice, 

Selected  hath  he  his  guests ! 
The  passage  is  remarkably  forcible  and  striking.     Jehovah  was  coming, 
and  everything  was  prepared,  and  all  were  to  be  silent.     And  then  follows 
what  is  no  less  striking  and  expressive, — 

8.  And  it  shall  be  in  the  day  of  Jehovah's  sacritice, 
That  I  win  visit  the  princes  and  the  king's  sons. 
And  all  who  wear  foreign  apparel. 

9.  I  will  also  -^-isit,  in  that  day, 

Every  one  who  leaps  on  the  threshold, 

Who  fiU  the  house  of  their  master 

By  plunder  and  by  fraud. 
There  is  in  the  last  hue  a  metonymy ;  the  act  is  put  for  what  was  acquired 
by  it :   they  filled  the  house  of  their  master  by  spoils  gained  by  plunder  or 
violence,  and  by  fraud  or  cheating. — Ed. 


CHAP.  I.  7-9.  COMMENTARIES  ON  ZEPHANIAH.  205 

He  afterwards  employs  a  metaphor  to  set  forth  what  he 
taught, — that  God  had  prepared  a  sacrifice,  yea,  that  he  had 
already  appointed  and  set  apart  his  guests.  By  the  word, 
sacrifice,  the  Prophet  reminded  them,  that  the  punishment 
of  which  he  had  spoken  would  be  just,  and  that  the  gloiy 
of  God  would  thereby  shine  forth.  We  indeed  know  how 
ready  the  world  is  to  make  complaints ;  when  it  is  pressed 
by  God's  hand,  it  expostulates  on  account  of  too  much  rigour ; 
and  many  in  an  open  manner  give  utterance  to  their  blas- 
phemies. As  then  they  own  not  God's  justice  in  his  pun- 
ishment, the  Prophet  calls  it  a  sacrifice ;  and  sacrifices,  we 
know,  are  evidences  of  divine  worship,  and  he  who  offers  a 
sacrifice  to  God,  owns  him  to  be  just.  So  also  by  this  kind 
of  speaking  Zephaniah  intimates  that  God  would  not  act  a 
cruel  part  in  cutting  ofi"  the  city  Jerusalem  and  its  inhabi- 
tants ;  for  this  would  be  a  sacrifice,  according  to  the  language 
often  employed  by  the  Prophets,  and  especially  by  Isaiah, 
who  says  of  Bozrali,  'A  sacrifice  is  prepared  in  Bozrah,'  (Is. 
xxxiv.  6  ;)  and  who  says  also  of  Jerusalem  itself,  '  Oh !  Ariel ! 
Ariel !'  (Is.  xxix.  1,)  where  Jerusalem  itself  is  represented 
as  the  altar ;  as  though  he  had  said,  "  In  all  the  streets,  in 
the  open  places,  there  shall  be  altars  to  me  ;  for  I  will  collect 
together  great  masses  of  men,  whom  I  shall  slay  as  a  sacrifice 
to  me."  For  all  who  Avere  not  willing  to  render  worship  to 
God,  and  who  did  not  freely  ofter  themselves  as  spiritual 
victims  to  him,  were  to  be  drawn  to  the  slaughter,  and  were 
at  the  same  time  called  sacrifices.  So  the  executions  on  the 
gallows,  when  the  wicked  suifer,  may  be  said  to  be  sacrifices 
to  God  :  for  the  Lord  arms  the  magistrate  with  the  sword  to 
restrain  wickedness,  that  the  wicked  may  not  have  such 
liberty  as  to  banish  all  equity  from  the  world.  The  cities 
also,  which,  being  forcibly  taken,  are  subject  to  a  slaughter, 
and  the  fields,  where  armies  are  slain,  become  altars,  for  God 
makes  the  rebellious  a  sacrifice,  because  they  refuse  willingly 
to  offer  themselves. 

So  also  in  this  place  the  Prophet  says,  Jehovah  has  pre- 
pared for  himself  a  sacrifice, — Where?  At  Jerusalem, 
through  the  whole  city,  as  it  has  appeared  from  the  quota- 
tion from  Isaiah  ;  for  as  they  had  not  rightly  sacrificed  to 


206  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX, 

God  on  Mount  Sion,  but  vitiated  his  whole  worship,  God 
himself  declares,  that  he  would  become  a  priest,  that  he 
might  slay,  as  he  thought  right,  those  beasts,  who  had  obsti- 
nately refused  his  yoke :  And  he  has  prepared  his  guests. 
But  I  cannot  finish  to-day. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  continue  in  so  many  ways  to  pro- 
voke against  us  thy  wTath,  we  may  patiently  bear  the  punishment, 
by  which  thou  wouldest  correct  our  faults,  and  also  anticipate 
thy  judgment :  and  since  thou  art  pleased  to  recall  us  in  due 
time  to  thyself,  let  us  not  turn  deaf  ears  to  thy  counsels,  but  so 
obey  and  submit  ourselves  to  thee,  that  Ave  may  become  partakers 
of  that  mercy,  which  thou  offerest  to  us,  provided  we  seek  to  be 
reconciled  to  thee,  and  so  proceed  in  thy  service,  that  under  the 
government  of  Christ  thy  Son,  whom  thou  hast  appointed  to  be 
our  supreme  and  only  king,  we  may  so  strive  to  be  wholly  devoted 
to  thee  that  thou  mayest  be  glorified  through  our  whole  life, 
vmtil  Ave  become  at  length  partakers  of  that  celestial  glory, 
which  has  been  procured  for  us  by  the  blood  of  thy  only-begotten 
Son.     Amen. 


We  stated  yesterday  why  God  compares  the  slaughter  of 
the  wicked  to  a  sacrifice, — because  in  punishing  the  ungodly, 
he  shows  himself  to  be  the  judge  of  the  world :  and  this 
slaying  is  a  sacrifice  of  sweet  odour,  because  it  makes  known 
this  glory.  And  he  immediately  adds,  that  he  had  prepared 
his  guests.  The  word  he  uses  is  2J^*lp'  kodash,  which  means 
to  sanctify,  but  is  often  to  be  taken  in  a  diflTerent  sense.  It 
may  be  explained  as  meaning,  that  God  had  prepared  his 
guests  :  but  as  there  is  an  express  mention  made  of  sacrifice, 
Zej)haniah,  I  have  no  doubt,  continues  the  same  metaphor. 
The  meaning  then  is,  that  the  Chaldeans,  who  were  minis- 
ters of  God's  vengeance,  were  already  not  only  chosen  for 
the  purpose  of  executing  it,  but  were  divinely  consecrated 
for  that  end  :  and  this  unwelcome  saying  was  uttered  by 
the  Prophet,  that  he  might  more  sharply  touch  the  feel- 


CHAP.  I.  7-9.  COMMENTARIES  ON  ZEPHANIAH.  207 

ings  of  his  own  nation.  Tlie  Jews  ought  indeed  to  have 
acknowledged  God's  judgment  even  when  executed  by  hea- 
thens ;  hut  this  they  would  not  have  done,  had  they  not 
understood,  that  these  were,  in  exercising  their  cruelty,  as 
it  were,  the  priests  of  God ;  for  the  royal  priesthood  at 
Jerusalem  had  been  profaned.  We  now  then  see  why  the 
Prophet  says,  that  those  were  sanctified  by  the  Lord  wlio 
had  been  invited  to  feed  on  the  flesh  of  the  chosen  people, 
as  they  were  wont  to  eat  of  the  remainder  of  their  sacrifices 
on  festal  days.^     Let  us  now  proceed. 

1  yesterday  repeated  this  verse.  And  it  shall  be,  on  the  day 
of  the  sacrifice  of  Jehovah,  that  I  will  then  visit  the  Princes, 
and  the  so7is  of  the  king,  and  those  who  are  clothed  with 
strange  ajiparel.  The  Prophet  shows,  that  he  not  only 
threatened  the  common  people,  but  also  the  chief  leaders, 
so  that  he  spared  not  even  the  king's  sons.  He  attacks  then 
here  the  principal  men  among  the  people ;  for  they  were 
justly  led  to  punishment  in  the  first  place,  as  they  had  been 
to  others  the  cause  of  their  errors.  We  indeed  know,  that 
they  who  excel  in  dignity  give  a  much  greater  ofl:ence  when 
they  abuse  their  power  in  promoting  what  is  sinful.  Hence 
it  was,  that  God  seemed  often  to  have  sent  his  Prophets  to 
them  only.  For  though  the  low  and  the  humble  in  the 
community  were  not  exempt  from  punishment,  yet  it  was 
but  reasonable  that  God  should  more  severely  punish  their 
leaders.  Hence  the  Prophet  now  says,  that  God  would  visit 
the  Princes  and  the  king's  sons?     He  did  not  indeed  intend 

'  The  first  idea  of  the  verb  CJ*Tp,  is  evidently  to  set  apart,  to  separate 
either  men  or  things  for  a  certam  purjjose.  For  this  meaning  Parkhurst 
refers  to  Lev.  xx.  24,  compared  with  ver.  26,  and  to  Deut.  xix.  2,  7, 
compared  with  Josh.  xx.  7.  This  idea  seems  the  most  suitable  here,  "I 
have  set  apart  (or  selected)  my  guests."  Newcome  renders  it  "appointed," 
and  Henderson,  "  consecrated,"  as  Calvin  does.  "  Segregavit — set  apart," 
is  the  version  of  Drusius,  and  Junius  has  "  preparavit — prepared."  When 
the  verb  is  followed  by  "war,"  it  is  rendered  "prepare"  in  our  version. 
See  Jer.  vi.  4 ;  Joel  iii.  9;  Mic.  iii.  5.  The  explanation  given  by  Theodo- 
ret  is  a-pai^iiri — he  separated  or  selected. — Ed. 

2  This  was  a  prophecy:  though  the  king  Josiali  had  no  children  at  this 
time,  yet  he  had  some  afterwards ;  and  tliey  proved  themselves  deserving 
of  the  judgment  here  announced,  and  it  was  inflicted  on  them.  Hender- 
son's objection,  that  as  Josiah  had  then  no  children,  the  prophecy  could 
not  apply  to  them  personally,  seems  wholly  inadmissible :  it  was  a  prophecy. 
— Ed. 


208  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

here  to  flatter  obscure  men,  as  tliougli  God  meant  to  over- 
look them :  but  as  the  king  and  his  counsellors  had  more 
grievously  sinned,  the  more  angry  was  God  with  them.  We 
also  know,  that  kings  and  others,  who  exercise  power,  are 
not  easily  moved,  for  the  splendour  of  their  fortune  blinds 
them ;  and  they  think  that  they  are  in  a  manner  exempt 
from  laws,  because  they  occupy  a  higher  station.  We  now 
then  see  why  the  Prophet  speaks  especially  of  the  princes 
and  the  king's  sons. 

He  also  adds,  And  those  who  luear  foreign  apparel.^  Some 
refer  this  to  the  worshippers  of  Baal,  or  his  j)riests  ;  but  the 
context  does  not  allow  us  to  apply  it  to  any  but  to  courtiers, 
whose  great  delight  was  in  apparel :  for  what  Christ  says  is 
proved  by  the  experience  of  all  ages  to  be  too  true, — that  they 
who  wear  soft  clothing  are  in  king's  courts.  (Matt.  xi.  8.) 
And  it  is  probable,  that  courtiers,  through  a  foolish  affecta- 
tion, often  changed  their  clothes  ;  as  it  is  the  case  with  men 
wlio  seek  to  appear  great,  they  devise  daily  some  new  way 
for  spending  money ;  and  though  they  may  be  more  splen- 
didly clothed  than  needful,  yet  they  think  it  almost  too  sordid 
to  wear  the  same  apparel  for  a  whole  month  ;  and  that  their 
pi'odigality  may  be  more  evident,  they  change  also  the  forms 
of  their  dress.  This  aifectation  prevails  far  too  much  at  this 
day  in  the  world.  But  even  then  in  the  age  of  the  Proijhet, 
as  it  appears,  the  courtiers  and  those  who  had  power  among 
the  people,  often  changed  their  dress,  that  they  might  the 
more  display  their  pomp  and  attract  the  admiration  of  the 
simple  and  poor  people.  And  it  was  not  simple  ambition, 
but  it  brought  with  it  a  contempt  for  others  ;  for  the  rich  in 
this  way  upbraided  the  poor,  that  they  themselves  were  alone 
worthy  of  this  superfluity  and  opulence.  It  was  not  enough 
for  them,  that  they  were  clothed  for  their  own  comfort,  and 
also  that  ornament  and  splendour  were  added  ;  but  they 
would  have  willingly  made  bare  all  others :  and  as  it  was  a 
shame  to  do  this,  they  yet  showed,  as  far  as  they  could,  by 
their  superfluous  abundance,  that  they  were  alone  worthy  of 

1  Or,  literally,  "  the  garment  of  a  foreigner  or  stranger,"  ^13^.  The 
singular  is  used  poetically  fur  the  plural,  instead  of  "  the  garments  of 
foreigners . " — Ed. 


CHAP.  I.  7-9.  COMMENTARIES  ON  ZEPHANIATI.  20.9 

such  display.  It  was  then  no  wonder  that  the  Lord  threat- 
ened them  with  so  much  severity. 

As  this  vice  in  course  of  time  had  greatly  increased,  this 
passage  of  the  Prophet  desen'^es  particular  notice.  And  the 
more  luxurious  men  become  and  the  more  they  indulge  in 
such  varieties,  and  thus  manifest  their  pride,  the  more  care- 
fully we  ought  to  learn  to  restrain  the  desires  of  our  flesh, 
that  they  may  not  leaj)  over  the  bounds  of  moderation  ;  and 
let  those  who  abound  in  wealth  be  contented  with  what  is 
modest  and  becoming ;  and  let  them  especially  abstain  from 
that  absurd  affectation,  which  the  Prophet  evidently  con- 
demns here.  It  may  however  have  been,  that  the  Jews  then 
sought  new  and  unusual  fashions  as  to  their  clothes  from 
remote  countries,  like  the  French  at  this  day,  who  delight 
in  the  Turkish  habit ;  for  they  have  too  much  intercourse 
with  Turkey.  So  also  at  that  time  a  foolish  desire  had 
possessed  the  hearts  of  the  people,  so  as  to  wash  to  ingratiate 
themselves  with  the  Chaldeans,  and  to  make  friends  of  them 
by  a  likeness  in  dress.  And  we  may  learn  this  from  a  pas- 
sage in  Ezekiel,  where  he  compares  them  to  harlots  or  to 
foolish  lovers  (Ezek.  xxiii.  2,  &c. :)  for  as  lovers  paint  harlots 
on  walls,  and  whoremongers  and  adulterers  do  the  same  ;  so 
Ezekiel  accuses  the  Jews,  that  they  were  so  inflamed  with  a 
mad  desire  of  making  a  coven^it  with  the  Chaldean  nation, 
that  they  had  their  images  painted  in  their  chambers.  They 
also  no  doubt  imitated  their  dress,  in  order  to  show  that  they 
regarded  it  a  great  happiness,  if  they  became  their  friends 
and  confederates. 

Now  follows  what  I  repeated  also  yesterday,  /  will  visit 
every  one  who  danceth  on  the  threshold.  Some  exj)lain  this 
of  the  worshippers  of  Baal,  but  improperly ;  for  as  I  have 
already  said,  the  context  will  not  allow  us  to  understand  this 
except  of  the  servants  of  princes,  who  cruelly  harassed  the 
people  and  deprived  helpless  men  of  their  property,  who  were 
not  able  to  resist  them.  The  Prophet  then,  after  having 
spoken  of  the  chief  governors  of  the  kingdom  and  of  the 
king's  sons,  now  comes  to  their  servants,  who,  like  hunting 
dogs,  were  ready  to  seize  ever\nvhere  on  the  prey.  They  who 
understand  this  to  be  said  of  the  sacrifices  of  Baal,  adduce  a 

VOL.  IV.  0 


210  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

passage  from  sacred  history, — that  since  the  image  of  Dagon 
had  been  found  on  the  threshokl  of  the  temple,  they  dared 
not  to  tread  on  the  threshold,  but  leaped  over  it :  but  this  is 
too  far-fetched.  Others  also  bring  expositions  of  a  different 
kind ;  but  the  Prophet,  I  have  no  doubt,  refers  here  to  the 
liberty  they  took  in  plundering,  when  he  says,  that  they 
danced  on  the  threshold,  as  persons  triumphing ;  for  he 
afterwards  adds,  that  they  filled,  by  rapine  and  fraud,  the 
houses  of  the  princes.  To  leap  or  dance  then  on  the  threshold 
is  no  other  thing  than  to  take  possession  of  the  houses  of 
other  people,  and  insolently  to  triumph  over  them,  as  it  is 
usually  done  by  conquerors.  For  he  who  takes  possession 
of  what  belongs  to  another,  does  not  quietly  rest  there  as  in 
his  own  habitation,  but  boasts  and  exults.  So  also  here,  the 
Prophet  paints  to  the  life  that  wantonness,  which  the  ser- 
vants of  princes  showed,  when  they  entered  into  the  houses 
of  others.  He  therefore  says,  that  they  danced,  and  said, 
"  This  is  my  house ;  and  who  will  dare  to  say  a  word  to  the 
contrary  ?"  Since  then  the  servants  of  princes  took  so  much 
liberty,  the  Prophet  here  denounces  on  them  the  vengeance 
of  God.^ 

He  then  adds,  that  they  filled  their  masters"  houses  by 
7'apine  and  fraud.  By  rapine  and  fraud  he  means  the  prey 
gathered,  partly  by  armed  force,  and  partly  by  deceit  and 
craft ;  for  courtiers  have  their  nets  by  which  they  lay  in 
wait  for  helpless  men.  But  if  they  cannot  obtain  by  fraud 
what  they  hope  for,  they  have  recourse  to  armed  force. 
However  this  may  be,  they  enrich  themselves,  sometimes 
by  phmdering,  and  sometimes  by  fraud.  Hence  the  Prophet 
mentions  both  here.     It  follows — 


10.  And  it  shall  come  to  pass  in  that  10.  Et  erit  in  die  ilia,  dicit  leho- 

day,  saith  the  Lord,  that  there  shall  va,  vox  clamoris  a  porta  pisciiim,  et 

he  the  noise  of  a  cry  from  the  fish  ululatus  a  secunda  {ad  verbmn ;  sed 

gate,  and  an  ho  whng  from  the  second,  nmlti  intelUgunt  scholam,)  et  con- 

and  a  great  crashing  from  the  hills,  tritio  magna  a  colhbus. 


1  Marckius,  following  the  Septuagint,  and  some  of  the  fathers,  Cyril, 
Theodoret,  Jerome,  &c.,  think  that  the  thoughtless  intruders  into  the  tem- 
ple are  here  meant,  and  such  as  brought  there  as  sacrifices  and  gifts  the 
fruits  of  plmider  and  fraud.     But  the  passage  cannot  possibly  bear  this 


CHAP.  I.  10.  COMMENTARIES  ON  ZEPHANIAH.  211 

He  confirms  here  the  same  truth,  and  amplifies  and  illus- 
trates it  by  a  striking  description  ;  for  we  know  how  much 
a  lively  representation  avails  to  touch  the  feelings,  when  the 
event  itself  is  not  only  narrated,  but  placed  as  it  were  before 
our  eyes.  So  the  Prophet  is  not  content  with  plain  words, 
but  presents  a  scene,  that  the  future  destruction  of  Jerusa- 
lem might  appear  in  a  clearer  light.  But  as  I  have  elsewhere 
explained  this  mode  of  speaking,  I  shall  not  dwell  on  the 
subject  now. 

He  says,  that  there  would  be  the  voice  of  crying  from  the 
gate  of  the  fishes.  He  names  here  three  places  in  Jerusalem, 
and  afterwards  he  adds  a  fourth.  But  as  we  do  not  under- 
stand the  situation  of  the  city,  sufficient  for  us  is  this 
probable  conjecture, — that  he  refers  to  parts  opposite  to  one 
another ;  as  though  he  had  said,  that  no  corner  of  the  city 
would  be  in  a  quiet  state,  when  the  Lord  roused  up  war.  Let 
us  then  suppose  it  to  be  triangular,  and  let  the  gate  of  the 
fishes  be  one  side,  and  let  the  second  gate  or  the  school  be 
on  the  other ;  and  let  the  part  nigh  the  hills  form  the  third 
side.  What  some  say,  that  the  hills  mean  palaces,  I  do  not 
approve  of;  nor  is  it  consistent  with  the  context:  but  we 
ought  to  bear  in  mind  what  I  have  already  stated,  that  the 
Prophet  here  denounces  ruin  on  every  part  of  the  city,  so 
that  the  Jews  would  in  vain  seek  refuges  for  themselves  ; 
for  by  running  here  and  there,  they  would  find  all  places  full 
of  crying  and  howling.  There  shall  be  then  the  voice  of  cry- 
ing from  the  gate  of  the  fishes.  Wliythe  Prophet  calls  it  the 
gate  of  the  fishes  we  cannot  for  certainty  say,  except  that 
it  is  a  probable  conjecture,  that  either  some  fish-pond  was 
near  it,  or  that  the  fish-market  was  nigh. 

As  to  the  word  nJ2J^^,  meshene,  the  majority  of  interpre- 
ters think  that  it  means  the  place  where  the  priests  explained 
the  law  and  devoted  themselves  to  the  study  of  it ;  and  they 
adduce  a  passage  from  2  Kings  xxii.  14,  where  it  seems,  as 
there  is  mention  made  of  priests,  the  word  is  taken  in  this 
sense.     But  as  gates  are  spoken  of  here,  and  as  the  Hebrews 

meaning  according  to  the  Hebrew  text :  nor  is  such  a  meaning  consistent 
with  the  context.  The  view  given  here  is  that  of  Khnki,  Drusius,  New- 
come  and  Henderson. — Ed. 


212  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

often  call  whatever  is  second  in  order  by  tliis  word,  as  the  se- 
cond part  in  buildings  and  also  in  towns  and  in  other  places, 
is  thus  called,  we  may  take  it  here  in  this  sense,  that  is,  as 
meaning  that  gate  which  was  next  to  the  first  in  general 
esteem.  But  as  the  subject  has  little  to  do  with  the  main 
point,  I  dismiss  it.^ 

He  says  in  the  last  place,  that  there  would  he  a  great 
breach  in  the  hills.  He  refers,  I  have  no  doubt,  to  that  part 
of  the  city  which  was  contiguous  to  the  mountains.  How- 
ever this  may  be,  it  was  the  Prophet's  object  to  include  here 
the  whole  city,  that  he  might  shake  off  from  the  Jews  all 
vain  confidence,  and  show  that  there  w^ould  be  no  escape, 
when  the  Lord  stretched  forth  his  hand  to  punish  their  sins. 
It  now  follows — 

1 1 .  Howl,  ye  inhabitants  of  Mak-         11.  Ululate  habitatores  loci  con- 

tesh,  for  all  the  merchant  people  are  cavi ;  quia  exterminatus  est  populus 

cut  do^Nii;  aU  they  that  bear  silver  mercatorum,  excisi  sunt  omnes  on- 

are  cut  off.  usti  pecunia. 

The  Propliet  addresses  the  merchants  here  who  inhabited 

1  Junius,  Piscator,  Newcome  and  Henderson  think  that  it  means  the 
second  city,  a  part  of  Jerusalem  being  so  called,  as  they  suppose,  in  Neh. 
xi.  9 ;  where  our  version  is  considered  to  be  wrong,  and  the  clause  ought 
to  be,  "  and  Judah,  the  son  of  Jeruiah,  was  over  the  second  city" — ^T'yn  /J? 
iM^'O,  So  it  is  deemed  improperly  rendered  "college"  in  2  Kings  xxii. 
14,  and  2  Clu-ou.  xxxiv.  22 ;  where  it  ought  to  be  "  in  the  second  city." 
But  the  passage  in  Nehemiah  is  not  decisive  on  the  subject ;  and  our  ver- 
sion is  countenanced  by  the  former  part  of  the  verse,  where  "  Joel "  is 
said  to  be  the  "overseer,"  and  "Judah"  is  mentioned  as  being  next  to  him, 
the  second  in  office:  and  it  is  so  rendered  in  the  Septuagint.  As  to  the 
other  text,  the  word  is  by  itself  as  here.  What  Calvin,  after  Cyril  and 
Theodoret,  suggests,  is  the  most  probable  solution. 

The  word  rendered  by  Calvin  "contritio — breach,"  and  by  Henderson, 
"destruction,"  is  "IZltJ^.  As  "crying"  and  "howhng"  are  said  to  proceed 
from  the  other  parts,  so  something  similar  must  have  proceeded  from  "  the 
hiUs  "  The  word  means  breaking,  and  it  is  often  applied  to  the  heart — 
"a  broken  heart,"  Ps.  xxxiv.  18;  U.  19,  &c.  It  seems  to  mean  here  the 
breaking  out  into  weeping  and  waihng.  The  paralleUsm  of  the  verse 
would  thus  be  complete, — 

And  there  shall  be  in  that  day,  saith  Jehovah, 

The  voice  of  crying  from  the  fish-gate, 

And  howhng  from  the  second  gate, 

And  great  Availing  from  the  liills. 
Wailing  is  the  breaking  out  of  anguish  and  pangs.     The  word  is  used  in 
Ezek.  xxi.  6,  for  acute  pain  in  the  loins,  and  may  be  considered  as  used 
here  metonymically. — Ed. 


CHAP.  I.  11.  COMMENTARIES  ON  ZEPIIANIAH.  213 

the  middle  part  of  the  city,  and  hence  thought  themselves 
farther  off  from  all  danger  and  trouble.  As  then  they  were 
concealed  as  it  were  in  their  hiding-places,  they  thought 
that  no  danger  was  nigh  them  ;  and  thus  security  blinded 
them  the  more.  After  having  spoken  of  the  king's  palace 
and  of  the  princes  and  their  servants,  Zephaniah  now  turns 
his  discourse  to  the  merchants. 

And  he  calls  them  the  inhabitants  of  the  hollow  place, 
tJ^n^O,  mecAtsish.  The  verb  tJ^HD,  catash,  means  to  be  hol- 
low ;  hence  the  Hebrews  call  a  hollow  place  ^J^H^^,  mecatash. 
So  Solomon  calls  a  mortar  by  this  name,  because  it  is  hol- 
low ■}  and  we  learn  also  from  other  parts  of  scripture  that 
the  word  means  sometimes  either  a  cavern  or  some  low  place. 
But  we  know  that  merchants  have  for  the  most  part  their 
streets  on  level  ground,  and  it  is  for  their  advantage,  as  they 
have  goods  to  carry.  It  may  then  have  been,  that  at  Jeru- 
salem there  was  a  large  company  of  merchants  in  that  part 
of  the  city,  which  was  in  its  situation  low.  But  they  who 
regard  it  as  a  proper  name,  bring  nothing  either  of  reason  or 
probability  to  confirm  their  opinion :  and  it  is  also  evident 
from  the  context  that  merchants  are  here  addressed,  for  cut 
off,  he  says,  is  the  mercantile  peo}-)le.  The  word  |yiD,  csiuon, 
means  a  merchant.  Some  think  that  the  Jews  are  here,  as 
often  elsewhere,  called  Canaan,  because  they  were  become 
degenerate,  and  more  like  the  Canaanites  than  the  holy 
fathers,    from   whom   they   descended.^     But  the   Prophet 

•  This  original  meaning  of  the  word  is  mvich  more  probable  than  what 
lexicographers  generally  give.  The  braying  or  pomading  is  evidently  de- 
rived from  the  noim,  and  the  noun  from  the  form  of  the  mortar.  Most 
agree  that  the  word  here  means  the  lower  part  of  the  city — the  hollow, 
from  the  circmnstance  of  being  surromided  by  hills.  The  "hills"  were 
those  on  which  a  part  of  the  city  was  built,  such  as  Zion,  Moriah  and 

2  Tliis  opinion  has  been  entertained,  because  the  Jews  are  so  caUed  in 
Hos.  xii.  8.  That  the  word  means  a  trader  or  merchant  is  e^ddent  from 
Job  xU.  6,  (in  the  Hebrew  Bibles,  xl.  30;)  Is.  xxiii.  8;  Ezek.  xatI.  4.  In 
the  last  passage  it  is  rendered  "traffic"  in  our  version;  and  it  may  be  so 
rendered  here — "all  the  people  of  traffic,"  or  of  trade.  The  version  of 
Newcomeh,  "all  the  trafficking  people."  The  verse  may  be  thus  Uterally 
rendered, — 

Howl  ye,  the  inhabitants  of  the  lower  part, 

For  reduced  to  silence  have  been  all  the  people  of  trade, 

Cut  off  have  been  all  the  laden  with  silver. 


214  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

speaks  here  no  doubt  of  merchants,  for  an  explanation  imme- 
diately follows,  all  who  are  laden  with  money.  And  he  says 
that  merchants  were  laden  with  money,  because  they  would 
not  transact  business  without  making  payments  and  count- 
ing money,  and  also,  because  merchants  for  the  most  part 
engrossed  by  their  gainful  arts  a  great  portion  of  the  wealth 
of  the  world. 

We  now  then  understand  what  the  Prophet  means :  He 
threatens  howling  to  the  merchants,  who  Avere  concealed  in 
their  hidden  places,  for  they  occupied  that  part  of  the  city, 
as  I  have  already  said,  which  was  below  the  hills ;  and  he 
then  makes  use  of  the  word  jVi^,  ca,non,  a  trafficker ;  and 
lastly  he  speaks  of  their  wealth,  as  it  is  probable  that  they 
became  rich  through  frauds  and  most  dishonest  means,  and 
shows  that  their  money  would  be  useless  to  them,  for  they 
would  find  in  it  no  defence,  when  the  Lord  extended  his  hand 
to  punish  them.     It  now  follows — 

12.  And  it  shall  come  to  pass  at         12.  Et  erit  in  tempore  iUo,  scru- 

that  time,  that  I  will  search  Jerusa-  tabor  Jerusalem  in  lucemis,  et  visit- 

lem  with  candles,  and   punish  the  abo   super   homines,   qui   congelati 

men  that  are  settled  on  their  lees :  stmt  in  ffecibus  suis,  et  dicunt  in 

that  say  in  their  heart,  The  Lord  will  cordibus  suis,  Neque  benefaciet  le- 

not  do  good,  neither  wOl  he  do  evil,  hova,  neque  malefaciet. 

The  Prophet  addresses  here  generally  the  despisers  of  God, 
who  were  become  hardened  in  their  wickedness.  But  before 
he  openly  names  them,  he  says  that  the  visitation  would  be 
such,  that  God  would  search  every  corner,  so  that  no  place 
would  remain  unexplored.  For  to  visit  with  candles,  or  to 
search  with  candles,  is  so  to  examine  all  hidden  places  or 
coverts,  that  nothing  may  escape.  When  one  intends  to 
plunder  a  city,  he  first  enters  into  the  houses,  and  takes 
away  w^hatever  he  finds ;  but  when  he  thinks  that  there  are 
some  hidden  treasures,  he  descends  into  the  secret  cells  ;  and 

They  are  called  to  howl,  as  though  their  calamity  had  already  taken  place, 
a  mode  of  speaking  often  used  by  the  Prophets.  That  the  event  was 
future  is  clear  from  the  context,  especially  from  the  next  verse.  "  Reduced 
to  silence" — riDlJ,  is  hterally  the  meaning,  not  "destroyed;"  and  appro- 
priate is  the  term,  as  people  of  trade  create  much  bustle  and  noise.  "  The 
laden  with  sUver,"  may  be  rendered,  as  Newcome  does,  "the  bearers  of 
silver :"  and  silver  is  here  for  money. — Ed. 


CHAP.  I.  12.  COMMENTARIES  ON  ZEPHANIAII.  215 

then  if  there  be  no  light  there,  he  lights  a  candle,  and  care- 
fully looks  here  and  there,  that  he  may  not  overlook  anything. 
By  this  comparison  then  God  intimates,  that  Jerusalem 
would  be  so  plundered,  that  nothing  whatever  would  remain. 
Hence  he  says,  /  will  search  it  with  candles.  We  indeed 
know  that  nothing  is  hid  from  God ;  but  it  is  evident,  that 
he  is  constrained  to  borrow  comparisons  from  the  common 
practice  of  men,  because  he  could  not  otherAvise  express  what 
is  necessary  for  us  to  know.  The  world  indeed  deal  with 
God  as  men  do  with  one  another ;  for  they  think  that  he 
can  be  deceived  by  their  craftiness.  He  therefore  laughs  to 
scorn  this  folly,  and  says,  that  he  would  have  candles  to 
search  out  whatever  was  concealed. 

Now,  as  impiety  had  possessed  the  minds  of  almost  all 
the  people,  he  says,  /  will  visit  the  men  who  on  their  lees  are 
congealed.  This  may  indeed  be  only  understood  of  the  rich, 
who  flattered  themselves  in  their  prosperity,  and  feared  no- 
thing, and  were  thus  congealed  on  their  lees  :  but  Zephaniah 
shows  in  the  words  which  follow,  that  he  had  in  vicAv  some- 
thing more  atrocious,  that  is,  that  they  said  that  neither 
good  nor  evil  proceeded  from,  God.  At  the  same  time,  these 
two  things  may  be  suitably  joined  together — that  he  reproves 
here  their  self-security,  produced  by  wealth — and  that  he 
also  accuses  the  careless  Jews  of  that  gross  contemjit  of  God 
which  is  afterwards  mentioned.  And  I  am  disposed  to  take 
this  view,  that  is,  that  the  Jews,  inebriated  Avith  prosj^erity, 
became  hardened,  as  men  contract  hardness  often  by  labour 
— and  that  they  so  collected  lees  through  too  much  quiet- 
ness and  abundance  of  things,  that  they  became  wholly 
stupid,  and  could  be  touched  by  no  tiiith  made  known  to 
them.  Hence  in  the  first  place  the  Proj)het  says,  that  God 
would  visit  with  punishment  a  carelessness  so  extreme,  when 
men  not  only  slumbered  in  their  prosperity,  but  also  became 
congealed  in  their  OAvn  stupidity,  so  as  to  be  almost  void  of 
sense  and  imderstanding.  Wlien  one  addresses  a  dead  mass, 
he  can  effect  nothing  :  and  so  the  Prophet  compares  care- 
less men  to  a  dead  and  congealed  mass ;  for  stupidity  had 
so  bound  up  all  their  senses,  that  they  could  not  be  either 
allured  by  the  goodness  of  God,  or  terrified  by  his  threaten- 


216  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

ings.  Congealing  then  is  nothing  else  but  that  hardness  or 
contumacy,  which  is  contracted  by  self-indulgences,  and 
particularly  when  the  minds  of  men  become  almost  stupified.^ 
And  by  lees  he  means  sinful  indulgences,  which  so  infatuate 
all  the  senses  of  men,  that  no  light  nor  sincerity  remains. 

He  then  mentions  what  they  said  in  their  hearts.  He 
expresses  here  what  that  carelessness  which  he  condemned 
brings  with  it — even  that  wicked  men  fearlessly  mock  God. 
What  it  is  to  speak  in  the  heart,  is  evident  from  many  parts 
of  Scripture  ;  it  means  to  determine  anything  within  :  for 
though  the  ungodly  do  not  openly  proclaim  what  they  deter- 
mine in  their  minds,  they  yet  reason  within  themselves,  and 
settle  this  point — that  either  there  is  no  God,  or  that  he 
rests  idly  in  heaven.  '  Said  hath  the  ungodly  in  his  heart, 
No  God  is?'  Why  in  the  heart?  Because  shame  or  fear 
prevents  men  from  oj)enly  avowing  their  impiety ;  yet  they 
cherish  such  thoughts  in  the  heart  and  assent  to  them. 
Now  here  is  described  by  the  Prophet  the  height  of  impiety, 
when  he  says,  that  men  drunk  with  pleasures  robbed  God 
of  his  office  as  a  judge,  saying,  that  he  doeth  neither  good 
nor  evil.  And  it  is  probable  that  there  were  then  many  at 
Jerusalem  and  throughout  Judea  who  thus  insolently  de- 
spised God  as  a  judge.  But  Zephaniah  especially  speaks  of 
the  chief  men ;  for  such  above  all  others  deride  God,  as  the 
giants  did,  and  look  down  as  from  on  high  on  his  judgments. 
There  is  indeed  much  insensibility  among  the  common 
people ;  but  there  is  more  madness  in  the  pride  of  great 
men,  who,  trusting  in  their  power,  think  themselves  exempt 
from  the  authority  of  God. 


1  There  is  a  similar  passage  in  Jer.  xlviii.  11  ;  but  the  verb  is  different, 
tOpC^,  which  means  to  be  still,  to  rest,  to  settle,  while  the  verb  here  is 
^{Bp,  which  signifies  to  be  condensed  or  to  be  congealed,  Ex.  xv.  8.  But 
as  things  congealed  become  fixed,  the  verb  seems  to  have  the  meaning  of 
fixedness  here  ;  as  wuies  on  the  lees,  to  which  allusion  is  made,  do  not  be- 
come congealed,  the  comparison  seems  to  be,  that  as  wine  kept  still  on  the 
lees  increases  in  strength  and  flavom-,  so  the  Jews,  settling  on  their  dregs 
• — their  sins — became  strengthened  and  confirmed  in  their  wickedness  and 
atheistic  notions.  But  Newcome  and  Henderson  take  another  view  of  the 
metaphor,  and  consider  that  "  the  thoughtless  tranquillity  of  the  rich  is 
compared  to  the  fixed  imbroken  surface  of  fermented  liquors."  Our  ver- 
sion favours  the  former  idea,  as  the  verb  is  rendered  "  settled." — Ed. 


CHAP.  I.  12.  COMMENTARIES  ON  ZEPIIANIAII.  217 

But  wliat  I  liave  just  said  must  be  borne  in  mind,  that 
an  unhcalable  impiety  is  described  by  tlie  Prophet,  when  he 
accuses  the  Jews,  that  they  did  not  think  God  to  be  the 
author  cither  of  good  or  of  evil ;  because  God  is  thus  de- 
prived of  liis  dignity  ;  for  except  he  is  owned  as  the  judge 
of  the  worhl,  what  becomes  of  his  dignity?  The  majesty, 
or  the  authority,  or  tlie  glory  of  God  does  not  consist  in 
some  imaginary  brightness,  but  in  those  works  which  so 
necessarily  belong  to  him,  that  they  cannot  be  separated 
from  his  very  essence.  It  is  what  peculiarly  belongs  to  God, 
to  govern  the  world,  and  to  exercise  care  over  mankind,  and 
also  to  make  a  difference  between  good  and  evil,  to  help  the 
miserable,  to  punish  all  wickedness,  to  check  injustice  and 
violence.  Wlien  any  one  takes  away  these  things  from  God, 
he  leaves  him  an  idol  only.  Since,  then,  the  glory  of  God 
consists  in  his  justice,  Avisdom,  judgment,  power,  and  other 
attributes,  all  who  deny  God  to  be  the  governor  of  the 
world  entirely  extinguish,  as  much  as  they  can,  his  glory. 
Even  so  do  heathen  writers  accuse  Epicurus  ;  for  as  he  dared 
not  to  deny  the  existence  of  some  god,  like  Diagoras  and 
some  others,  he  confessed  that  there  are  some  gods,  but  shut 
them  up  in  heaven,  that  they  might  enjoy  there  their  leisure 
and  delights.  But  this  is  to  imagine  a  god,  who  is  not  a 
god.  It  is  then  no  wonder  that  the  Prophet  condemns 
with  so  much  sharpness  the  stupidity  of  the  Jews,  as  they 
thought  that  neither  good  nor  evil  proceeded  from  God.  But 
there  was  also  a  greater  reason  why  God  should  be  so  in- 
dignant at  such  senselessness  :  for  whence  was  it  that  men 
entertained  such  an  opinion  or  such  a  delirious  thought,  as 
to  deny  that  God  did  either  good  or  evil,  except  that  they 
attempted  to  drive  God  far  away  from  them,  that  they  might 
not  be  subject  to  his  judgment.  They  therefore  who  seek 
to  extinguish  the  distinction  between  right  and  wrong  in 
their  consciences,  invent  for  themselves  the  delirious  notion, 
that  God  concerns  not  himself  with  human  affairs,  that  he 
is  contented  with  his  own  celestial  felicity,  and  descends  not 
to  us,  and  that  adversity  as  well  as  prosperity  happens  to 
men  by  chance. 

We  hence  see  how  men  seek  wilfully  and  designedly  to 


218  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXX. 

indulge  the  notion,  that  neither  good  nor  evil  comes  from 
God :  they  do  this,  that  they  may  stupify  their  own  con- 
sciences, and  thus  precipitate  themselves  with  greater  liberty 
into  sin,  as  though  they  were  free  to  do  anything  with  im- 
punity, and  as  though  there  was  no  judge  to  whom  an  ac- 
count is  to  be  rendered. 

And  hence  I  have  said,  that  it  is  the  very  summit  of  im- 
piety when  men  strengthen  themselves  in  this  error,  that 
God  rests  in  heaven,  and  that  whatever  miseries  they  endure 
in  this  world  happen  through  fortune,  and  that  whatever 
good  things  they  have  are  to  be  ascribed  either  to  their  own 
industry  or  to  chance.  And  so  the  Prophet  briefly  shows 
in  this  passage  that  the  Jews  were  past  recovery,  that  no 
one  might  feel  surprised,  that  God  should  punish  with  so 
much  severity  a  people  who  had  been  his  friends,  and  whom 
he  had  adopted  in  preference  to  the  whole  world :  for  he  had 
set  apart  the  race  of  Abraham,  as  it  is  well  known,  as  his 
chosen  and  holy  people.  God's  vengeance  on  the  children 
of  Abraham  might  have  appeared  cruel  or  extremely  rigid, 
had  it  not  been  expressly  declared  that  they  had  advanced 
so  far  in  impiety  as  to  seek  to  exclude  God  from  the  govern- 
ment of  the  world,  and  to  deprive  him  of  his  own  peculiar 
ofiice,  even  that  of  punishing  sin,  of  defending  his  own  people, 
of  delivering  them  from  all  evils,  of  relieving  all  their  miseries. 
Since,  then,  they  thus  shut  up  God  in  heaven,  and  gave  the 
governing  power  on  earth  to  fortune,  it  was  an  intolerable 
stupidity,  nay,  wholly  diabolical.  It  was  therefore  no  won- 
der that  God  was  so  severely  indignant,  and  stretched  forth 
his  hand  to  punish  their  sin,  as  their  disease  had  become 
now  incurable. 

PRAYER. 

Grant,  Almighty  God,  that  as  almost  the  whole  world  breaks  out 
into  such  excesses,  that  there  is  no  moderation,  no  reason, — O 
grant,  that  we  may  learn  not  only  to  confine  oiu-selves  within 
those  limits  which  thou  dost  approve  and  command,  but  also  to 
delight  and  glory  in  the  smallness  of  oiu*  portion,  inasmuch  as  the 
wealth,  and  honours,  and  pleasures  of  the  world  so  fascinate  the 
hearts  and  minds  of  all,  that  they  elevate  themselves  into  heaven, 
and  carry  on  war,  as  it  were,  avowedly  with  thee.     Grant  also  to 


CHAP.  I.  18.  COMMENTARIES  ON  ZEPHANIAH.  219 

us,  that  in  oiir  limited  portion  we  may  be  in  such  a  way  humbled 
under  thy  powerful  hand,  as  never  to  doubt  but  that  thou  wilt 
be  ovu-  deliverer  even  in  oiur  greatest  miseries ;  and  that  ascribing 
to  thee  the  power  over  life  and  death,  we  may  feel  fully  assiured, 
that  Avhatever  afRictions  happen  to  us,  proceed  from  thy  just 
judgment,  so  that  we  may  be  led  to  repentance,  and  daily  exercise 
ourselves  in  it,  until  we  shall  at  length  come  to  that  blessed  rest 
which  is  laid  up  for  us  in  heaven,  tliroiigh  Christ  our  Lord. 
Amen. 


13.  Therefore  their  goods  shall  13.  Et  erit  substantia  eorum 
become  a  booty,  and  their  houses  a  in  direptionem,  et  domus  eorum 
desolation :  they  shall  also  build  in  vastitatem ;  et  sedificabunt  do- 
houses,  but  not  inhabit  them ;  and  mos,  neque  habitabunt ;  et  plan- 
they  shall  plant  vineyards,  but  not  tabunt  vineas,  neque  bibent  vinum 
drink  the  wine  thereof.  earum. 


Zephaniah  pursues  tlie  same  subject — that  God,  after 
long  forbearance,  would  punish  his  rebellious  and  obstinate 
people.  Hence  he  says,  that  they  were  now  delivered,  even 
by  God  himself,  into  the  hands  of  their  enemies.  They 
indeed  knew  that  many  were  inimical  to  them  ;  but  they 
did  not  consider  God's  judgment,  as  God  himself  elsewhere 
complains — that  they  did  not  regard  the  hand  of  him  who 
smote  them.  (Is.  ix.  13.)  Our  Prophet,  therefore,  declares 
now  that  they  were  given  up  to  destruction,  and  that  their 
enemies  would  find  no  trouble  nor  difficulty  in  invading  the 
land,  since  all  places  would  be  open  to  plunder.  And  he 
recites  what  is  found  in  Lev.  xxvi.  20  ;  for  the  Prophets 
were  interpreters  of  the  law,  and  the  only  difference  between 
Moses  and  them  is,  that  they  apply  his  general  truth  to  their 
own  time.  The  Prophet  now  pursues  this  course,  as  though 
he  had  said,  that  God  had  not  in  vain  or  to  no  purpose 
threatened  this  evil  in  his  law  ;  for  the  Jews  would  find  by 
experience  that  this  would  really  be  the  case,  and  that  it 
had  been  truly  said,  that  the  fruit  of  the  land,  their  habita- 
tions, and  other  comforts  of  life,  would  be  transferred  to 
others.     It  now  follows — 


220  THE  TWELVE  MINOll  PROPHETS.  LECT.  CXXI. 

14.  The   great   day  of  14.  Propinquus  dies  Jehovfe  niagnus,  pro- 

the    Lord   is   near,    it  is  pinquus  et  festinans  valde  ;  vox  diei  Jehovse 

near,  and  hasteth  greatly,  amara  (ut  alii  vertunt,)  vociferabitur  illic  fortis 

even  tlie  voice  of  the  day  (vel,  amarum,  aut,  amare  illic  vociferabitur 

of  the  Lord :  the  mighty  fortis ;  alii  secus  distinguunt,  Vox  diei  Jehovse 

man   shall  cry  there  bit-  amara  vociferabitiu-,  aut,  amare ;  postea,  Ulic 

terly.  fortis.) 

The  Prophet  in  this  verse  expresses  more  clearly  what  I 
have  already  stated — That  God  would  be  the  author  of  all 
the  evils  which  would  happen  to  the  Jews  ;  for  as  they  grew 
more  insensible  in  their  sins,  they  more  and  more  provoked 
God's  wrath  against  themselves.  It  is  therefore  no  common 
wisdom  to  consider  God's  hand  when  he  strikes  or  chastens 
us.  This  is  the  reason  why  the  Prophet  now  calls  the  at- 
tention of  the  Jews  to  God,  that  they  might  not  fix  their 
minds,  as  it  is  commonly  done,  on  men  only.  At  the  same 
time,  he  tries  to  shake  off  their  torjjor  by  declaring  that  the 
day  would  be  terrible,  and  that  it  was  also  now  near  at  hand. 
We  indeed  know  that  hypocrites  trifle  with  God,  except 
they  feel  the  weight  of  his  wrath,  and  that  they  protract 
time,  and  promise  themselves  so  long  a  respite,  that  they 
never  awake  to  repentance.  Hence  the  Prophet  in  the  first 
place  shows,  that  whatever  evils  then  imj)ended  over  the 
Jews  were  not  only  from  men,  but  especially  from  God. 
This  is  one  thing ;  and  then,  in  order  thoroughly  to  touch 
stupid  hearts,  he  says,  that  the  day  would  be  terrible ;  and 
lastly,  that  they  might  not  deceive  themselves  by  vain  flat- 
teries, he  declares  that  the  day  was  at  hand.  These  three 
things  must  be  noticed  in  order  that  we  understand  the 
Prophet's  object. 

But  he  says  at  the  beginning  of  the  verse,  that  the  great 
day  of  Jehovah  was  nigh.  In  these  words  he  includes  the 
three  things  to  which  I  have  already  referred.  By  calling 
it  the  day  of  Jehovah,  he  means,  that  whatever  evils  the 
Jews  suffered,  ought  to  have  been  ascribed  to  his  judgment ; 
and  by  calling  it  the  great  day,  his  object  was  to  strike 
terror ;  as  well  as  by  saying,  in  the  third  place,  that  it  was 
nigh.  We  hence  see  that  three  things  are  included  in  these 
words.     But  the  Prophet  more  fully  explains  what  might, 


CHAP.  I.  14.  COMMENTARIES  ON  ZEPIIANIAH.  221 

on  account  of  tlic  brevity  of  his  words,  have  seemed  not 
quite  clear. 

Near,  he  says,  is  the  day,  and  quickly  hastens.  Men,  we 
know,  are  wont  to  extend  time,  that  they  may  cherish  their 
sins;  for  though  they  cannot  divest  themselves  of  every 
feeling  as  to  religion,  or  shake  it  off,  they  yet  imagine  for 
themselves  a  long  distance  between  them  and  God  ;  and  by 
such  an  imagination  they  find  ease  for  themselves.  Hence 
the  Prophet  declares  the  day  to  be  nigh;  and  as  it  was 
hardly  credible  that  the  destruction  of  which  he  spake  was 
near,  he  adds,  that  the  day  was  quickly  hastening  ;  as  though 
he  had  said,  that  they  ought  not  to  judge  by  the  present 
state  of  things  what  God  would  do,  for  in  a  moment  his 
wrath  would  pass  through  from  east  to  west  like  lightning. 
Men  need  long  preparation  when  they  determine  to  execute 
their  vengeance  ;  but  God  has  no  need  of  much  preparation, 
for  his  own  power  is  sufficient  for  him  when  he  resolves  to 
destroy  the  wicked.  "We  now,  then,  see  why  it  was  added 
by  the  Prophet,  that  the  day  would  quickly  hasten. 

He  now  repeats  that  the  day  of  Jehovah  and  his  voice 
would  cry  out  bitterly.  I  have  stated  three  renderings  as 
given  by  intei'preters.  Some  read  thus — "  The  day  of  Je- 
hovah shall  be  bitter;  there  the  strong  shall  cry  aloud." 
This  meaning  is  admissible,  and  a  useful  instruction  may 
from  it  be  elicited;  as  though  the  Prophet  had  said,  that  no 
courage  could  bring  help  to  men,  or  be  an  aid  to  them, 
against  God's  vengeance.  Others  give  this  rendering,  that 
the  day  would  bitterly  cry  out,  for  there  would  be  the  strong, 
that  is,  the  strength  of  enemies  would  break  down  whatever 
courage  the  Jews  might  have.  But  this  second  meaning 
seems  forced  ;  and  I  am  disposed  to  adopt  the  third — that 
the  voice  of  the  day  of  Jehovah  would  bitterly  cry  out. 
And  he  means  the  voice  of  those  Avho  would  have  really  to 
know  God  as  a  judge,  whom  they  had  previously  despised; 
for  God  would  then  put  forth  his  power,  which  had  been 
an  object  of  contempt,  until  the  Jews  had  by  experience 
felt  it.^ 

1  The  Rabbinical  punctuation  has  destroyed  the  simplicity  of  this  pas- 
sage by  connecting  "bitter"  with  the  latter  clause.     Jerome,  Pagninns, 


222  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXI. 

As  to  the  Prophet's  design,  there  is  no  ambiguity :  for  he 
seeks  here  to  rouse  the  Jews  from  their  insensibility,  who 
had  so  hardened  themselves  against  all  threatenings,  that 
the  Prophets  were  not  able  to  convince  them.  Since,  then, 
they  had  thus  hardened  themselves  against  every  instruc- 
tion and  all  warnings,  the  Prophet  here  says,  that  the  voice 
of  God's  day  would  be  different :  for  God's  voice  had  sounded 
through  the  mouth  of  the  Prophets,  but  it  availed  not  with 
the  deaf  An  awful  change  is  here  announced  ;  for  the  Jews 
shall  then  cry  aloud,  as  the  roaring  of  the  divine  voice 
shall  then  terrify  them,  when  God  shall  really  show  that  he 
is  the  avenger  of  wickedness — "When  therefore  he  shall 
ascend  his  tribunal,  then  ye  shall  cry.  His  messengers  now 
cry  to  you  in  vain,  for  ye  close  up  your  ears  ;  ye  shall  cry 
in  your  turn,  but  it  will  be  in  vain." 

But  if  one  prefers  to  take  it  as  one  sentence,  "  The  voice 
of  the  day  of  Jehovah,  there  strong,  shall  bitterly  cry  out," 
the  meaning  will  be  the  same  as  to  the  main  point.  I 
would  not,  therefore,  contend  about  words,  provided  we 
bear  in  mind  what  I  have  already  said — that  Zephaniah 
sets  here  the  cry  of  the  distressed  people  in  opposition  to 
the  voices  of  the  Prophets,  which  they  had  despised,  yea, 
and  for  the  most  part,  as  it  appears  from  other  places,  treated 

Newcome,  as  well  as  the  Septuagint,  connect  it  with  the  former  clause. 
The  literal  rendering  of  the  two  lines  is  as  follows — 

The  voice  of  the  day  of  Jehovah  shall  be  grievous ; 

Roar  out  there  (or  then)  shall  the  brave. 
"  The  voice  of  the  day,"  &c.,  means  the  voice  uttered  on  that  day,  as  Dru- 
sius  explains  it.  ")J3  is  no  doubt  "bitter;"  but  it  is  often  applied  in  scrip- 
ture to  express  what  is  grievous,  aflHictive,  or  sorro^vful.  If  we  render 
DK*,  "there,"  it  refers  to  Jerusalem,  verse  12;  but  it  is  sometimes  used  as 
an  adverb  of  time,  "  then,"  see  Ps.  xiv.  5;  Neh.  iii.  15.  "  The  meaning 
is,"  says  Drusius,  "  that  the  voice  of  that  day,  which  they  who  excel  in 
strength  of  mind  and  body  shall  utter,  shall  be  bitter."  The  whole  verse 
is  remarkably  concise  and  emphatical, — 

14.  Nigh  is  the  great  day  of  Jehovah, 

Nigh  and  hastening  quickly : 

The  voice  of  the  day  of  Jehovah  shall  be  grievous ; 

Roar  out  then  shall  the  brave. 
Then  the  follo^ving  verse  is  not  to  begin,  as  in  our  version,  which  has  been 
followed  by  Neuucome  and  Henderson,  "  That  day  is  a  day  of  \vrath,"  but 
thus^ 

A  day  of  wrath  shall  be  that  day. 
This  is  the  order  of  the  original,  and  as  there  is  no  verb,  it  must  be  sup- 
plied and  regulated  as  to  its  tense  by  the  context. — Ed. 


CHAP.  1. 15, 16.        COMMENTARIES  ON  ZEPHANIAH.  223 

with  ridicule.  However  this  may  have  been,  he  indirectly 
condemns  their  false  confidence,  when  he  speaks  of  the 
strong ;  as  though  he  had  said,  that  they  were  strong  only 
for  their  own  ruin,  while  they  opposed  God  and  his  servants  ; 
for  tliis  strength  falls  at  length,  nay,  it  breaks  itself  by  its 
own  weight,  when  God  rises  to  judgment.     It  follows — 

15.  That  day  is  a  day  of  \\Tath,  a  15.  Dies  excandescentise,  dies  ille, 

day  of  trouble  and  distress,  a  day  of  dies  angustiie  et  afflictionis,  dies  tu- 

wasteness  and  desolation,  a  day  of  multus    et   vastationis,    dies    tene- 

darkness  and  gloominess,  a  day  of  brarum  et   caliginis,  dies   nubis  et 

clouds  and  thick  darkness,  nebulae ; 

IG.  A  day  of  the   trumpet   and  16.  Dies  tubse  et  clangoris  super 

alarm  against  the  fenced  cities,  and  lurbes  munitas,  et  super   arces  ex- 

against  the  high  towers.  celsas. 

The  Prophet  shows  here  how  foolish  they  were  who  ex- 
tenuated God's  vengeance,  as  hjqjocrites  and  all  wicked  men 
are  wont  to  do.  Hence  he  accuses  the  Jews  of  madness, 
that  they  thought  that  the  way  of  reconciliation  would  be 
easy  to  them,  when  they  had  by  their  perverseness  provoked 
God  to  come  against  them  as  an  armed  enemy.  For  though 
the  ungodly  do  not  promise  to  themselves  anything  of  God's 
favour,  yet  they  entertain  vain  imaginations,  as  though  he 
might  with  no  trouble  be  pacified :  they  do  not  think  that  he 
will  be  propitious  to  them,  and  yet  in  the  meantime  they 
deride  his  vengeance.  Against  this  kind  of  senselessness 
the  Prophet  now  inveighs.  We  have  stated  in  other  places, 
that  these  kinds  of  figurative  expressions  were  intended 
solely  for  this  end — to  constrain  men  to  entertain  some  fear, 
for  they  wilfully  deluded  themselves  :  for  the  Prophets  had 
to  do,  partly  with  open  despisers  of  God,  and  partly  with 
his  masked  worshippers,  whose  holiness  was  hypocrisy. 

This,  then,  was  the  reason  why  he  said,  that  that  day 
would  be  a  day  of  wrath,  and  also  a  day  of  distress  and  of 
ajffliction,^  of  tumult  and  desolation,^  of  darkness  and  of  thick 

'  The  original  words  are  similar  in  sound  and  meaning;  the  first,  mv, 
comes  from  a  verb  which  means  to  inclose,  to  confine,  to  straiten,  and  it 
may  be  rendered,  narro^\Tiess,  confinement,  straitness,  distress.  The  other, 
nplVO,  is  oppression,  as  the  verb  means  to  press  do^vn,  to  press  close. 

2  Waste  or  confusion  is,  riKLJ*,  and  HNIti'D,  derived  from  the  same  root, 
may  be  rendered  desolation.     The  two  next  words,  "  darkness"  and  "  thick 


224  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXI. 

darkness,  of  clouds  and  of  mist.  In  short,  he  intended  to 
remove  from  the  Jews  that  confidence  with  which  they  flat- 
tered themselves,  yea,  tlie  confidence  which  they  derived 
from  their  contempt  of  God :  for  the  flesh  is  secure,  while 
it  has  coverts,  where  it  may  withdraw  itself  from  the 
presence  of  God.  True  confidence  cannot  exceed  modera- 
tion, that  is,  the  confidence  that  is  founded  on  God's  word, 
for  thus  men  come  nigh  to  God  :  but  the  flesh  wishes  for  no 
other  rest  but  in  the  forgetfulness  of  God.  And  we  have 
already  seen  in  the  Prophet  Amos,  (Amos  v.  18,)  why  the 
day  of  Jehovah  is  painted  as  being  so  dreadful ;  he  had,  as 
I  liave  said,  to  contend  with  hypocrites,  who  made  an  im- 
proper use  of  God's  name,  and  at  the  same  time  slumbered 
in  gross  insensibility.  Hence  Amos  said,  "  It  will  be  a  day, 
not  of  light,  but  of  darkness;  not  of  joy,  but  of  sorrow. 
Wliy  then  do  ye  anxiously  exj^ect  the  day  of  the  Lord  V 
For  the  Jews,  glorying  in  being  the  chosen  people  of  God, 
and  trusting  only  in  their  false  title  of  adoption,  thought 
that  everything  was  lawful  for  them,  as  though  God  had 
renounced  his  own  authority.  And  thus  hypocrites  ever 
flatter  themselves,  as  though  they  held  God  bound  to 
them.  Our  Prophet  does  not,  as  Amos,  distinctly  express 
these  sentiments,  yet  tlie  meaning  of  the  words  is  the  same, 
and  that  is,  that  when  God  ascends  his  tribunal,  there  is  no 
hope  for  pardon.  He  at  the  same  time  cuts  off"  from  them 
all  their  vain  confidences ;  for  though  God  excludes  all 
escaj)es,  yet  hypocrites  look  here  and  there,  before  and  be- 
hind, to  the  right  hand  and  to  the  left. 

The  Prophet  therefore  intimates,  that  there  would  be 
everywhere  darkness  and  thick  darkness,  clouds  and  mists, 
affliction  and  distress, — Why  ?  because  it  would  be  the  day 
of  wrath  ;  for  God,  after  having  borne  patiently  a  long  time 
with  the  Jews,  and  seen  that  they  perversely  abused  his 
patience,  would  at  length  put  forth  his  power.     And  that 

darkness,"  occur  in  Joel  ii.  2.  In  the  same  passage  we  have  also  "  the  day 
of  cloudiness  and  of  entire  darkness,"  literally,  bare  or  naked  darkness ; 
for  the  word  is,  /SIJ?,  derived,  as  I  conceive,  from  "IJ?,  bare,  and  7SX,  thick 
darkness.  There  is  a  gradation  in  the  words  used  in  each  hne ;  the  second 
word  is  stronger  than  the  first. — Ed. 


CHAP.  I.  17.  COMMENTARIES  ON  ZEPIIANIAH.  225 

they  might  not  set  up  their  own  strongholds  against  God,  he 
says,  tliat  war  was  proclaimed  against  the  fortified  cities  and 
high  citadels.  We  hence  see  that  he  deprives  the  Jews  of 
all  help,  in  order  that  they  might  understand  that  they 
were  to  perish,  except  they  repented,  and  thus  return  into 
favour  with  God.  It  shall  then  he  a  day  of  the  trumpet  and 
of  shouting,^ — How  ?  on  all  fortified  cities.  For  the  Jews,  as 
it  is  usually  done,  compared  the  strength  of  their  enemies 
with  their  own.  It  was  not  their  jjurpose  to  go  forth  be- 
yond their  own  borders  :  and  they  thought  that  they  would 
be  able  to  resist,  and  be  sufficiently  fortified,  if  any  foreign 
enemy  invaded  them.  The  Prophet  laughs  to  scorn  this 
notion,  for  God  had  declared  war  against  their  fortified  cities. 
It  follows — 

17.  And  I  will  bring  distress  upon  17.  Et  coarctabo  hominem  (^cel, 

men,  that  they  shall  walk  like  blind  homines,)  et  ambiilabiint  tanquair. 

men,    because     they    have    sinned  caeci,    quia   contra  lehovam   impie 

against  the  Lord :  and  their  blood  egerunt ;  et  fimdetur  sanguis  quasi 

shall  be  poured  out  as  dust,  and  their  pul^ds  ;  et  caro  eorum  erit  tanquam 

flesh  as  the  diuig.  stercora. 

He  confirms  what  I  have  already  stated — that  though 
other  enemies,  the  Assyrians  or  Chaldeans,  attacked  the 
Jews,  yet  God  would  be  the  princij)al  leader  of  the  war. 
God  then  claims  here  for  himself  what  the  Jews  transferred 
to  their  earthly  enemies  :  and  the  Prophet  has  already  often 

^  Rather  "  acclamation,"  the  triumphant  voice  of  conquerors.  As  an 
attempt  to  preserve  the  distinctive  cliaracter  of  each  word  in  this  singidar 
passage,  I  offer  the  foUoi^-ing  version — 

15.  A  day  of  extreme  ^^Tath  shall  he  that  day, 
A  day  of  distress  and  oppression, 

A  day  of  waste  and  of  desolation, 

A  day  of  darkness  and  of  thick  darkness, 

A  day  of  cloudiness  and  of  entire  darkness ; 

16.  A  day  of  the  tnmipet  and  of  acclamation 
Over  the  cities  that  are  inclosed, 

And  over  the  towers  which  are  lofty. 
The  word  m^y,  "  extreme  wrath,"  means  such  ^vrath  as  passes  over  aU 
bounds — overflowing  wrath.  We  are  obliged  to  use  the  word  darkness 
three  times  for  lack  of  suitable  terms.  The  first  is  the  common  darkness 
of  the  night,  the  second  is  a  grosser  darkness,  and  the  third  is  complete 
darkness.  The  words  "  gloominess"  and  "  obscurity,"  used  by  Newcome 
and  Henderson,  are  not  sufficiently  strong,  and  convey  not  the  meaning. — 
Ed. 

VOL.  IV.  P 


226  THE  TWELVE  MINOR  PROPHETS.  LECT,  CXXI. 

called  it  the  day  of  Jeliovali ;  for  God  would  then  make 
known  his  power,  which  had  been  a  sport  to  them.  He 
therefore  declares  in  this  place,  that  he  would  reduce  man  to 
distress,  so  that  the  whole  nation  would  ivalk  like  the  blind — 
that,  being  void  of  counsel,  they  would  stumble  and  fall, 
and  not  be  able  to  proceed  in  their  course :  for  they  are  said 
to  go  astray  like  the  blind,  who  see  no  end  to  their  evils, 
who  find  no  means  to  escape  ruin,  but  are  held  as  it  were 
fast  bound.  And  we  must  ever  bear  in  mind  what  I  have 
already  said — that  the  Jews  were  inflated  with  such  pride, 
that  they  heedlessly  despised  all  the  Prophets.  Since  then 
they  were  thus  wise  in  themselves,  God  denounces  blindness 
on  them. 

He  subjoins  the  reason.  Because  they  had  acted  impiously 
towards  Jehovah}  By  these  words  he  confirms  what  I  have 
already  explained — that  the  intermediate  causes  are  not  to 
be  considered,  though  the  Chaldeans  took  vengeance  on  the 
Jews  ;  for  there  is  a  higher  principle,  and  another  cause  of 
this  evil,  even  the  contempt  of  God  and  of  his  celestial  truth  ; 
for  they  had  acted  impiously  towards  God.  And  by  these 
words  the  Prophet  reminds  the  Jews,  that  no  alleviation  was 
to  be  expected,  as  they  had  not  only  men  hostile  to  them, 
but  God  himself,  whom  they  had  extremely  provoked. 

Hence  he  adds.  Poured  forth  shall  be  your  blood  as  dust? 
They  whom  God  delivered  up  to  extreme  reproach  were 
deserving  of  this,  because  he  had  been  despised  by  them. 
Their  flesh,^  he  says,  shall  be  as  dung.  Now,  we  know  how 
much  the  Jews  boasted  of  their  pre-eminence  ;  and  God  had 
certainly  given  them  occasion  to  boast,  had  they  made  a 
right  and  legitimate  use  of  his  benefits  ;  but  as  they  had 
despised  him,  they  deserved  in  their  turn  to  be  exposed  to 
every  ignominy  and  reproach.     Hence  the  Prophet  here  lays 

*  The  Hebrew  words  are  literally. 

For  against  Jeliovali  have  they  sinned. — Ed. 
'  "  Copiously  and  in  contempt,"  says  Marckius ;  "  as  a  thing  of  no 
value,"  says  Grotius ;  "  as  worthless  as  dust,"  says  Drusius.     The  com- 
parison is  evidently  intended  to  show  that  their  blood,  or  their  life,  woxdd 
be  treated  Avith  contempt,  and  no  more  regarded  than  dust. — Ed. 

*  The  word  is  DPI?,  usually  rendered  fcod ;  here  it  means  what  is  fed, 
the  carcass,  the  body.     It  is  rendered  '•  flesh"  by  the  Septuagint, — Ed 


CHAP.  I.  18,  COMMENTARIES  ON  ZEPIIANIAII.  227 

prostrate  all  tlieir  false  boastings  by  wliicli  they  were  inflated ; 
for  they  wished  to  be  honourable,  while  God  was  despised 
by  them.     At  last  he  adds — 

18.  Neither  their  silver  nor  their  18.  Etiam  argentuni  eorum,  etiam 
gold  shall  be  able  to  deliver  them  aurum  eorum,  nihil  proficiet  ad  libe- 
in  the  day  of  the  Lord's  wrath;  randos  ipsos  in  die  excandescentiaj 
but  the  whole  land  shall  be  de-  Jehovse,  et  in  igne  indignationis  ejus 
voured  by  the  fire  of  his  jealousy :  devorabitur  omnis  terra  ;  quia  con- 
fer he  shall  make  even  a  speedy  sumptionemet  quidemdefinitam(iie/, 
riddance  of  aU  them  that  dwell  in  horribilem,  vel,  celerem)  faciet  cum 
the  land.  omnibus  incolis  terrse. 

He  repeats  what  he  has  already  said — that  the  helps  which 
the  Jews  hoped  would  be  in  readiness  to  prevent  God's 
vengeance  would  be  vain.  For  though  men  dare  not  openly 
to  resist  God,  yet  they  hope  by  some  winding  courses  to  find 
out  some  way  by  which  they  may  avert  his  judgment.  As 
then  the  Jews,  trusting  in  their  wealth,  and  in  their  fortified 
cities,  became  insolent  towards  God,  the  Prophet  here  de- 
clares, that  neither  gold  nor  silvei'  should  be  a  help  to  them. 
"  Let  them,"  he  says,  "  accumulate  wealth  ;  though  by  the 
mass  of  their  gold  and  silver  they  form  high  mountains  for 
themselves,  yet  they  shall  not  be  able  to  turn  aside  the 
hand  of  God,  nor  be  able  to  deliver  themselves,'' — and  why  ? 
He  repeats  again  the  same  thing,  that  it  would  be  the  day 
of  wrath.  We  indeed  know,  that  the  most  savage  enemies 
are  sometimes  pacified  by  money,  for  avarice  mitigates  their 
cruelty  ;  but  the  Prophet  declares  here,  that  as  God  would 
be  the  ruler  in  that  war,  there  would  be  no  redemption,  and 
therefore  money  would  be  useless :  for  God  could  by  no 
means  receive  them  into  favour,  except  they  repented  and 
truly  humbled  themselves  before  him. 

He  therefore  adds,  that  the  land  would  be  devoured  hy  the 
fire  of  God's  jealousy,  or  indignation.  He  compares  God's 
wrath  to  fire ;  for  no  agreement  can  be  made  when  fire 
rages,  but  the  more  materials  there  are  the  more  will  there 
be  to  increase  the  fire.  vSo  then  the  Prophet  excludes  the 
Jews  from  any  hope  of  deliverance,  except  they  reconciled 
themselves  to  God  by  true  and  sincere  repentance ;  for  a 
consummation,  he  says,  he  ivill  make  as  to  all  the  inhabitants 


228  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXI. 

of  the  land,  and  one  indeed  very  quick  or  speedy.-'  In  short, 
he  means,  that  as  the  Jews  had  hardened  themselves  against 
every  instruction,  they  would  find  God's  vengeance  to  be 
such  as  would  wholly  consume  them,  as  they  would  not 
anticipate  it,  but  on  the  contrary  enhance  it  by  their  pride 
and  stupidity,  and  even  deride  it.     Now  follows — 


CHAPTER  II. 

1.  Gather  yourselves  together,  1.  CoUigite  vos,  et  colligite  gens 
yea,  gather  together,  O  nation  not    non  amabUis ; 

desired ; 

2.  Before  the  decree  bring  forth,  2.  Antequam  pariat  decretum, 
before  the  day  pass  as  the  chaft",  be-  sicut  stipula  transibit  die,  antequam 
fore  the  fierce  anger  of  the  Lord  veniat  super  eos  fiu-or  irse  lehovse, 
come  upon  you,  before  the  day  of  antequam  veniat  super  eos  dies  irse 
the  Lord's  anger  come  upon  you.  lehovse. 

The  Prophet,  after  having  spoken  of  God's  wrath,  and 
shown  how  terrible  it  would  be,  and  also  how  near,  now 
exhorts  the  Jews  to  repentance,  and  thus  mitigates  the 
severity  of  his  former  doctrine,  provided  their  minds  were 
teachable.  We  hence  learn  that  God  fulminates  in  his  word 
against  men,  that  he  may  withhold  his  hand  from  them. 
The  more  severe,  then,  God  is,  when  he  chastises  us  and 
makes  known  our  sins,  and  sets  before  us  his  wrath,  the 
more  clearly  he  testifies  how  precious  and  dear  to  him  is  our 

'  Quickness  rather  than  terror  is  what  is  evidently  meant.  See  ver.  14. 
Most  agree  in  tliis  respect.  Newcome  renders  it  "  speedy,"  and  Henderson 
•'  sudden."  The  word  "  riddance,"  for  n?3,  in  our  version,  is  improper.  It 
is  rendered  "  full  end  "  by  Newcome,  and  "  consummation  "  by  Henderson, 
and  "  ffwrixuav — end  "  by  the  Septuagint.  The  particle  ^X  does  not  mean 
"  altogether,"  as  rendered  by  Henderson,  but  it  is  an  asseveration — surely, 
indeed,  certainly,  doubtless.  The  n><  before  "  inhabitants  "  has  evidently 
here  the  meaning  of  xa.ra,  with  regard  to.  It  is  rendered  i-r,,  upon,  in  the 
Septuagint,  and  "  with  "  by  Marckius  and  Newcome.  The  whole  verse  is 
as  follows, — 

18.  Neither  their  silver  nor  their  gold 

Shall  be  able  to  deliver  them 

In  the  day  of  the  extreme- wrath  of  Jehovah ; 

By  the  fire  of  his  jealousy 

Shall  be  consumed  the  whole  land ; 

For  an  end,  doubtless  sudden,  will  he  make, 

As  to  all  the  inhabitants  of  the  land. 


CHAP,  II.  1,  2.        COMMENTARIES  ON  ZEPIIANIAH.  229 

salvation  ;  for  when  lie  sees  us  rushing  headlong,  as  it  were, 
n  to  ruin,  he  calls  us  back  by  threatenings  and  chastise- 
ments. Whenever,  then,  God  condemns  us  by  his  word,  let 
us  know  that  he  will  be  propitious  to  us,  if,  touched  with 
true  repentance,  we  flee  to  his  mercy ;  for  to  eflfect  this  is 
the  design  of  all  his  reproofs  and  threatenings. 

There  follows  then  a  seasonable  exhortation,  after  the 
Prophet  had  spoken  of  the  dreadfulness  of  God's  vengeance. 
Gather  yourselves,  he  says,  gather,  ye  nation  not  worthy  of  be- 
ing loved.  Others  read — "  Search  among  yourselves,  search  ; " 
and  interpreters  differ  as  to  the  root  of  the  verb  ;  some  de- 
rive it  from  K^JJ^p,  koshesh,  and  others  from  ^1p,  Jcush;  while 
some  deduce  the  verb  from  the  noun  ^p,  kosh,  which  signi- 
fies chaff  or  stubble.  But  however  this  may  be,  I  consider 
the  real  meaning  of  the  Prophet  to  be — "  Gather  yourselves, 
gather ; "  for  this  is  what  grammatical  construction  requires. 
I  do  not  see  why  they  who  read  "  search  yourselves,"  depart 
from  the  commonly  received  meaning,  except  they  think 
that  the  verb  gather  does  not  suit  the  context ;  but  it  suits 
it  exceedingly  well.  Others  with  more  refinement  read 
.  thus — "  Gather  the  chaff,  gather  the  chaff,"  as  though  the 
Prophet  ridiculed  the  empty  confidence  of  the  people.  But 
as  I  have  already  said,  he  no  doubt  shows  here  the  remedy, 
by  which  they  might  have  anticipated  God's  judgment,  with 
which  he  had  threatened  them.  He  indeed  compares  them 
to  stubble,  as  we  find  in  the  next  verse,  but  he  shows  that 
still  time  is  given  them  to  repent,  so  that  they  might  gather 
themselves,  and  not  be  dissij)ated  ;  as  though  he  said — "  The 
day  of  your  scattering  is  at  hand  ;  ye  shall  then  vanish  away 
like  chaff,  for  ye  shall  not  be  able  to  stand  at  the  breath  of 
the  Lord's  wrath.  But  now  while  God  withholds  himself, 
and  does  not  put  forth  his  hand  to  destroy  you,  gather  your- 
selves, that  ye  may  not  be  like  the  chaff."  There  are  then 
two  parts  in  this  passage ;  the  first  is,  that  if  the  Jews 
abused,  as  usual,  the  forbearance  of  God,  they  would  become 
like  the  chaff,  for  God's  wrath  would  in  a  moment  scatter 
them  ;  but  the  Prophet  in  the  meantime  reminds  them  that 
a  seasonable  time  for  repentance  was  still  given  them ;  for 
if  they   willingly  gathered  themselves,   God  would  spare 


230  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXI. 

them.  Before  then  the  day  of  Jehovah's  wrath  shall  come ; 
gather,  he  says,  yourselves} 

But  the  way  of  gathering  is,  when  men  do  not  vanish  away 
in  their  foolish  confidences,  or  when  they  do  not  indulge 
their  own  lusts  ;  for  whenever  men  give  loose  reins  to  wicked 
licentiousness,  and  thus  go  astray  in  gratifying  their  corrupt 
lusts,  or  when  they  seek  here  and  there  vain  confidences, 
they  expose  themselves  to  a  scattering.  Hence  the  Prophet 
exhorts  them  to  examine  themselves,  to  gather  themselves, 
and  as  it  were  to  draw  themselves  together,  that  they  might 
not  be  like  the  chaff".  Hence  he  says — "  Gather  yourselves, 
yea,  gather,  ye  nation  not  loved." 

Some  take  the  participle  ^DDi,  necasap/i,  in  an  active 
sense,  as  though  the  Prophet  had  said  that  the  Jews  were 
void  of  every  feeling,  and  had  become  wholly  hardened  in 
their  stupidity.  But  I  know  not  whether  this  can  be  gram- 
matically allowed.  I  therefore  follow  what  has  been  more 
approved.  The  nation  is  called  not  worthy  of  love,  because 
it  did  not  deserve  mercy ;  and  God  thus  amplifies  and  ren- 
ders illustrious  his  own  grace,  because  he  was  still  solicitous 
about  the  salvation  of  those  who  had  wilfully  destroyed 
themselves,  and  rejected  his  favour.  Though  then  the  Jews 
had  by  their  depravity  so  alienated  themselves  from  God, 
that  there  was  no  reason  why  he  should  save  them,  he  yet 
still  continued  to  call  them  back  to  himself  It  is  therefore 
a  remarkable  proof  of  the  unfailing  grace  of  God,  when  he 
shows  love  to  a  nation  wholly  worthy  of  being  hated,  and  is 
concerned  for  its  safety.^ 


1  Tlie  verb,  found  only  in  five  other  places — Ex.  v.  7, 12 ;  Num.  xv.  32, 
33 ;  and  1  Kings  xvii.  10,  12,  means  to  collect,  to  gather,  and  not  "  to 
search,"  as  said  by  Kimchi,  and  adopted  by  Marckius ;  nor  "  to  bind,"  as 
rendered  by  Henderson.  The  import  of  the  passage  is  considered  by  all 
to  be  an  invitation  to  repentance,  though  the  words  are  differently  ren- 
dered. It  is  difficult  to  see  the  meaning  when  it  is  said — "  Gather  your- 
selves, yea,  gather,"  &c,  except  such  an  assembhng  is  meant  as  is  recom- 
mended by  Joel  i.  14  ;  the  kind  of  gathering  being  well  understood,  it  is  not 
mentioned.  "  Gather  yoiurselves,"  that  is,  to  offer  prayers,  says  Orotius. 
"  Be  ye  assembled — irvya.x^'''^h"  is  the  rendering  of  the  Septuagint. — Ed. 

*  IDD  is  found  as  a  verb  in  four  other  places,  Gen.  xxxi.  30 ;  Job  xiv.  15 ; 
Ps.  xvii.  12;  and  Ps.  Ixxxiv.  3.  It  means  to  be  or  to  grow  pale,  either 
through  love,  as  in  Genesis  and  Job,  or  through  hunger,  as  in  the  first 


CHAP.  II.  1,  2.         COMMENTARIES  ON  ZEPHANIAH.  231 

He  then  adds,  Before  the  decree  brings  forth.  Here  the 
Prophet  asserts  his  own  authority,  and  that  of  God's  other 
sei*vants  :  for  the  Jews  thought  that  all  threatenings  would 
come  to  nothing,  as  it  is  the  case  with  most  men  at  this  day 
who  deride  every  true  doctrine,  as  though  it  were  nothing 
but  an  empty  sound.  Hence  the  Prophet  ascribes  birth  to 
his  doctrine.  It  is  indeed  true,  that  the  word  decree  has  a 
wider  meaning ;  but  the  Prophet  does  not  speak  here  of  the 
hidden  counsel  of  God.  He  therefore  calls  that  a  decree, 
which  God  had  already  declared  by  his  servants :  and  the 
meaning  is,  that  it  is  not  beating  the  air  when  God  de- 
nounces his  vengeance  on  sinners  by  his  Prophets,  but  that 
it  is  a  fixed  and  unchangeable  decree,  which  shall  at  length 
be  effected.  But  the  similitude  of  birth  is  most  apposite  ;  for 
as  the  embiyo  lies  hid  in  the  womb,  and  then  emerges  in  due 
time  into  light ;  so  God's  vengeance,  though  hid  for  a  time, 
will  yet  in  due  season  be  accomplished,  when  God  sees  that 
men's  wickedness  is  past  a  remedy.  We  now  understand 
why  the  Prophet  says,  that  the  time  was  near  when  the 
decree  should  bring  forth. 

Then  he  says.  Pass  away  shall  the  chaff  in  a  day.  Some 
read,  "  Before  the  day  comes,  when  the  stubble  (or  chaff) 
shall  pass  away."  But  I  take  DV,  ium,  in  another  sense,  as 
meaning  that  the  Jews  shall  quickly  pass  away  as  the  chaff; 


Psalm  referred  to,  or  through  longing  for  God's  house,  as  in  the  last,  or 
through  shame,  as  some — such  as  Grotius,  Dathius  and  Oesenius,  suppose 
to  be  the  case  here ;  and  they  therefore  give  this  rendering — "  O  nation 
without  shame;"  or,  "not  ashamed."  This  idea  is  favoured  by  the  Sep- 
tuagint — "  untcachable — aTa/Ssyrov."  In  no  instance  is  it  founci  in  a  pas- 
sive sense  as  to  the  feeling  through  which  the  paleness  is  occasioned,  and 
therefore  "  worthy  of  love,"  or  "  desired,"  cannot  be  its  proper  rendering. 
Buxtorf  gives  its  meaning  in  Niphal — "  desiderio  affici — to  be  touched  with 
or  to  feel  a  desire."  Hence  the  person  spoken  of  is  the  subject,  not  the 
object,  of  the  desire.  According,  then,  to  the  use  of  the  verb,  the  render- 
ing here  is  to  be — "  Ye  nation  that  feels  no  desire,"  that  is,  for  God  and 
his  law,  or,  "  that  feels  no  shame,"  that  is,  for  its  sins.  The  paraphrase 
of  the  Targum  is — "not  willing  to  be  converted  to  the  law,"  which  corre- 
sponds with  the  idea  which  has  been  stated. 

_  Marckuis  considers  that  the  nation  is  here  described  as  having  "  no  de- 
sire," that  is  for  that  which  was  good,  and  that  its  torpicUty  and  indiffer- 
ence as  to  religion  is  what  is  set  forth.  And  such  is  the  ^^ew  of  Cocceius  ; 
it  had  no  thirst  for  righteousness,  no  desire  for  the  kingdom  of  God — the 
mark  of  an  unregenerated  mind. — Ed. 


232  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXI. 

the  like  expression  we  have  also  met  in  Hosea.  He  says 
then  that  the  Jews  would  perish  in  a  day,  in  a  short  time,  and 
as  it  were  in  a  moment ;  though  they  thought  that  they 
would  not  be  for  a  long  time  conquered.  Pass  away,  he 
says,  shall  they  like  chaff} 

Then  he  adds.  Before  it  comes,  the  fury  of  Jehovah's  wrath  ; 
the  day  of  Jehovah's  wrath,  gather  ye  yourselves.  He  says 
first,  "  before  it  comes  upon  you,  the  fury  of  wrath,"  and 
then,  "  the  day  of  wrath."  He  repeats  the  same  thing  ;  but 
some  of  the  words  are  changed,  for  instead  of  the  fury  of 
wrath,  he  puts  in  the  second  clause,  the  day  of  wrath  ;  as 
though  he  had  said,  that  they  were  greatly  deceived  if  they 
thought  that  they  could  escape,  because  the  Lord  deferred 
his  vengeance.  How  so  ?  For  the  day,  which  was  nigh,  though 
not  yet  arrived,  would  at  length  come.     As  when  one  trust- 

1  It  is  difficiilt  to  make  the  words  bear  this  sense.  Hardly  a  sentence 
has  been  more  variously  rendered.  The  most  satisfactory  solution  perhaps 
is  to  regard  it  parenthetic,  and  to  consider  "  the  day"  as  that  allowed  for 
repentance :  it  was  to  pass  away  quickly,  like  the  chaff  carried  away  by  the 
wind — 

As  the  chaff  passing  away  will  he  the  day. 
Both  Marckius  and  Henderson  regard  this  as  the  meaning.     Then  the 
whole  verse  might  be  thus  translated — 

2.  Before  the  bringing  forth  of  the  decree, 
(As  the  chaff  passing  away  will  be  the  day,) 
Before  it  shall  come  upon  you, 
The  burning  of  Jehovah's  anger ; 
Before  it  shall  come  upon  you, 
The  day  of  the  anger  of  Jehovah. 
Literally  it  is,  "  Before  it  shall  not  come,"  &c.,  or,  "  During  the  time 
when  it  shall  not  come,"  &c.     D"lt33  may  be  rendered  "  whUe ;"  then  the 
version  would  be — 

While  it  shall  not  come  upon  you, 
The  burning  of  Jehovah's  anger ; 
While  it  shall  not  come  upon  you, 
The  day  of  the  anger  of  Jehovah. 
There  are  several  MSS.  which  omit  the  two  first  lines;  but  evidently 
without  reason.     They  are  retained  in  the  Septuagint. 

Possibly  the  second  line  may  refer  to  the  speedy  execution  of  "  the  de- 
cree," that  its  day  would  pass  quickly.  Its  birth,  or  its  bringing  forth  was 
its  commencement ;  and  the  second  fine  may  express  its  speedy  execution: 
it  would  be  carried  into  effect  with  the  quickness  by  wliich  the  chaff  is  car- 
ried away  by  the  Avind — 

As  the  chaff  passed  away  will  be  its  day. 
The  word  "I3y  is,  in  either  case,  a  participle,  and  the  auxiliary  verb  is 
understood,  as  often  is  the  case  in  Hebrew,  and  must  partake  of  the  tense 
of  the  context. — Ed. 


CHAP,  II.  3.  COMMENTARIES  ON  ZEPHANIAH.  233 

ing  in  the  darkness  of  the  night,  and  thinking  himself  safe 
from  the  danger  of  being  taken,  is  mistaken,  for  suddenly 
the  sun  rises  and  discovers  his  hiding-place  ;  so  the  Pro- 
phet intimates,  that  though  God  was  now  still,  it  would 
yet  be  no  advantage  to  the  Jews :  for  he  knew  the  suitable 
time.  Tliough  then  he  restrained  for  a  time  his  wrath,  he 
yet  poured  it  forth  suddenly,  when  the  day  came  and  the 
iniquity  of  men  had  become  ripe. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  continue  in  various  ways  to  pro- 
voke thy  wrath,  we  may  at  length  be  awakened  by  the  blasting 
of  that  trumpet  which  sounds  in  our  ears,  when  thou  proclaimest 
that  thou  wilt  be  the  judge  of  the  world,  and  testifiest  also  the 
same  so  plainly  in  the  gospel,  so  that  we  may,  with  oiu-  minds 
raised  up  to  thee,  learn  to  renounce  aU  the  depraved  lusts  of  the 
world,  and  that  having  shaken  off  our  torpidity,  we  may  so  hasten 
to  repent,  that  we  may  anticipate  thy  judgment,  and  so  find  that 
we  are  reconciled  to  thee,  as  to  enjoy  thy  goodness,  and  ever  to 
retain  the  taste  of  it,  in  order  that  we  may  be  enabled  to  re- 
nounce all  the  alhu-ements  and  pleasures  of  this  Avorld,  until  we 
shall  at  length  come  to  that  blessed  rest,  where  we  shall  be  filled 
with  that  unspeakable  joy,  which  thou  hast  promised  to  us,  and 
which  we  hope  for  in  Christ  our  Lord.     Amen. 


3.  Seek  ye  the  Lord,  aU  ye  meek        3.  Quaerite  Jehovam  omnes  man- 

of  the  earth,  which  have  wrought  sueti  terrse,  qui  judicium  ejus  fe- 

his  judgment;   seek  righteousness,  cerunt  (pro  fecistis;)  quserite  justi- 

seek  meekness :  it  may  be  ye  shall  tiam,    quserite    mansuetudinem,   si 

be  hid  in  the  day  of  the  Lord's  forte  abscondamini  in  die   irse  Je- 

anger.  hovse. 

Here  the  Prophet  turns  his  discourse  to  a  small  number, 
for  he  saw  that  he  could  produce  no  effect  on  the  promiscu- 
ous multitude.  For  had  his  doctrine  been  addressed  in 
common  to  the  whole  peoi:)le,  there  were  very  few  who 
would  have  attended.  He  would  therefore  have  been  dis- 
couraged had  he  not  believed  that   some   seed   remained 


234«  THE  TWELVE  MINOR  PEOPHETS.  LECT.  CXXII. 

among  the  people,  and  that  the  office  of  teaching  and  ex- 
horting had  not  been  in  vain  committed  to  him  by  God. 
But  he  shows  at  the  same  time  that  the  greater  part  were 
wholly  given  up  to  destruction.  We  now  see  why  the  Pro- 
phet especially  addresses  the  meek  of  the  land  ;  for  few  un- 
dertook the  yoke,  though  they  had  been  already  broken 
down  by  many  calamities.  And  it  hence  appears  that  the 
fruit  of  correction  was  not  found  equal  in  all,  for  God  had 
chastised  the  good  and  the  bad,  the  whole  people,  from  the 
least  to  the  greatest ;  they  had  all  been  laid  prostrate  by 
many  evils,  yet  the  same  ferocity  remained,  as  God  com- 
plains in  Isaiah,  that  he  laboured  in  vain  in  punishing  that 
refractory  nation.     (Isa.  i.  5.) 

But  we  are  here  taught  that  though  ministers  of  the  word 
may  think  that  they  spend  their  labour  to  no  purpose,  while 
they  sing  to  the  deaf,  as  the  proverb  is,  they  ought  not  yet 
to  depart  from  the  course  of  their  vocation ;  for  there  will 
ever  be  some  who  will  really  show,  after  a  long  time,  that 
they  had  been  divinely  and  wonderfully  saved,  so  as  not  to 
perish  with  others.  But  what  the  Prophet  had  especially 
in  view  was  to  show,  that  the  faithful  ought  not  to  regard 
what  the  multitude  may  do,  or  how  they  live ;  but  that 
when  God  invites  them  to  repentance,  and  gives  them  a 
hope  of  pardon,  they  ought  without  delay  to  come  to  him, 
that  they  might  not  perish  with  the  rest.  And  it  deserves  to 
be  noticed,  that  when  God  raises  his  voice,  some  harden 
others,  and  thus  men  lead  one  another  into  ruin.  Thus  it 
happens  that  all  teaching  becomes  unsuccessful.  Hence 
the  Prophet  applies  a  remedy,  by  showing  how  preposterous 
it  is  when  some  follow  others  ;  for  in  this  way  they  increase 
the  ranks  of  the  rebellious ;  but  that  if  there  be  any  who 
are  meek,  they  ought  to  be  teachable,  when  God  stretches 
forth  his  hand  and  shows  that  he  will  be  propitious,  provided 
they  return  to  the  right  way. 

He  calls  them  meek  who  had  profited  under  the  scourges 
of  God ;  for  the  Hebrews  consider  D'^l^y,  onuim,  to  be  the 
afflicted,  deriving  the  word  from  H^y,  one,  to  afflict,  or  to  be 
humble.  But  as  men  for  the  most  part  are  not  subdued 
except  by  scourges,  they  call,  by  a  metaphor,  W)^V,  onuim, 


CHAP.  II.  3.  COMMENTARIES  ON  ZEPHANIAH.  235 

the  meek,  such  as  have  been  subdued  :  for  men  growwanton 
in  their  pleasures,  and  abundance  commonly  j)roduces  inso- 
lence ;  but  by  adversity  they  learn  to  become  meek.  Hence 
our  Prophet  calls  those  the  meek  of  the  land  who  were  sub- 
missive to  God,  after  having  been  chastised  by  him.  For 
we  know,  that  though  God  may  smite  the  wicked,  they 
yet  continue  to  have  a  stiff  and  iron  neck  and  a  brazen 
front :  but  the  faithful  are  tamed,  as  Jeremiah  confesses  as 
to  himself;  for  he  says  that  he  was  like  an  untamed  heifer 
before  he  w^as  chastised  by  God's  scourges.  So  the  Prophet 
directs  his  discourse  to  the  few  who  had  felt  the  afflicting 
hand  of  God,  and  had  been  thus  humbled.-^ 

He  bids  them  to  seek  Jehovah,  and  yet  he  says  that  they 
had  wrought  his  judgment.  These  two  clauses  seem  incon- 
sistent with  each  other ;  for  if  they  had  been  previously 
alienated  from  God,  justly  might  the  Prophet  bid  them  to 
return  to  the  right  way ;  but  as  they  had  devoted  themselves 
to  religion,  and  formed  their  life  according  to  the  rule  of 
uprightness,  the  Prophet  seems  to  have  exhorted  them  with- 
out reason  to  seek  God.  But  the  passage  is  worthy  of  special 
notice  ;  for  we  hence  learn  that  even  the  best  are  roused  by 
God's  scourges  to  seek  true  religion  with  greater  ardour 
than  they  had  before  done.  Though  then  it  be  our  object 
to  serve  God  and  to  follow  his  word,  yet  when  calamities 
arise  and  God  appears  as  a  judge,  we  ought  to  be  stimu- 
lated to  greater  care  and  diligence  ;  for  it  never  is  the 
case  that  any  one  of  us  fully  performs  his  duty.  Let  us 
then  remember,  that  we  are  roused  by  God  whenever  adver- 
sity impends  over  us,  and  when  God  himself  shows  by  mani- 

^  Newcome  renders  the  adjective  "lowly,"  and  the  noun  "lowliness;" 
but  Marckius  and  Henderson  render  the  first  "  humble,"  as  the  Septua- 
gint  do — raT'.ivoi,  and  the  second  "  humility."  They  were  those  who  had 
been  made  humble  by  affliction.  The  design  of  aifliction  is  to  make  us 
humble,  submissive  to  God's  will ;  and  this  is  the  eflect  of  sanctified  afflic- 
tion. It  is  somewhat  singular  that  the  verb  means  to  afflict  and  to  be 
humble,  as  though  affliction  were  needfid  to  render  us  humble.  The  word 
nijy,  occiu-s  in  2  Sam.  xxii.  36,  and  Ps.  xviii.  35,  and  is  rendered  "gentle- 
ness "  in  om-  common  version,  but  more  correctly  in  oiu*  Prayer-book  ver- 
sion "loving  correction."  Perhaps  the  best  rendering  woidd  be  "hum- 
bling affliction ; "  and  the  idea  of  himibling  affliction  making  great  is  very 
striking.  The  word  used  by  the  Septuagint  is  vat^ua — discipline;  and 
the  ViJgate  is  the  same. — Ed. 


236  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXII. 

fest  signs  that  he  is  displeased.  This  is  the  reason  why  the 
Prophet  bids  the  pious  doers  of  righteousness  to  seek  God, 
however  much  they  were  before  devoted  to  what  was  just 
and  upright. 

There  was  also  another  reason :  we  know  how  grievously 
faith  is  tried,  when  the  good  and  wicked  are  indiscriminately 
and  without  any  difference  chastised  by  God's  hand  ;  for 
the  godly  are  then  tempted  to  think  that  it  avails  them 
nothing  that  they  have  laboured  sincerely  to  serve  God ; 
they  think  that  this  has  all  been  in  vain  and  to  no  purpose, 
for  they  are  brought  into  the  same  miseries  with  others. 
As  then  this  temptation  is  enough  to  shake  even  the 
strongest,  the  Prophet  here  exhorts  the  faithful  to  persevere, 
as  though  he  had  said,  that  in  the  first  confusion  no  differ- 
ence would  be  found  between  the  good  and  the  wicked  as  to 
their  circumstances,  for  God  would  afflict  both  alike,  but 
that  the  end  would  be  different ;  and  that  there  was  there- 
fore no  reason  for  them  to  despond  or  to  think  it  of  no  ad- 
vantage to  seek  God :  for  he  would  at  length  really  show 
that  he  approved  of  their  integrity  ;  as  though  he  had  said, 
"  God  will  not  remunerate  you  at  the  first  moment ;  but 
your  patience  will  at  length  find  that  he  is  a  just  judge,  who 
has  regard  for  his  people,  and  delivers  them  in  their  ex- 
tremity." 

To  do  the  judgment  of  God  in  this  place  is  to  form  the 
life  according  to  the  righteousness  of  the  law.  The  word 
tOSK^tt,  meshepheth,  has  various  meanings  in  Scripture. 
Sometimes,  and  indeed  often,  it  designates  the  punishment 
which  God  allots  to  the  wicked :  but  it  frequently  means 
equity  or  the  rule  of  right  living.  Hence  to  do  judgment  is 
to  observe  what  is  righteous  and  just,  to  abstain  from  what 
is  wrong  and  injurious.  But  the  Prophet  calls  it  the  judg- 
ment of  God,  because  it  is  what  he  prescribes  in  his  word 
and  what  he  approves.  For  we  know  that  men  blend  various 
things,  by  which  they  would  prove  themselves  to  be  just  and 
righteous :  but  they  deceive  themselves,  except  they  form 
their  life  especially  according  to  what  God  requires.  We 
now  perceive  what  the  Prophet  means ;  and  he  afterwards 
defines  what  it  is  to  seek  God  j  for  the  latter  part  of  the 


CHAP.  II.  3.  COMMENTARIES  ON  ZEPHANIAH.  237 

verse  is  added  as  an  explanation,  that  the  faithful  might 
understand  how  God  is  to  be  sought. 

For  hypocrites,  as  soon  as  God  invites  them,  accumulate 
many  rites,  and  weary  themselves  much  in  things  of  no 
value.  In  short,  they  think  that  they  have  sufficiently 
sought  God  when  they  have  performed  a  number  of  cere- 
monies. But  by  over-acting  they  trifle  as  it  were  with  God, 
and  thus  deceive  themselves.  Thus  we  see  repentance  pro- 
faned. They  under  the  Papacy  prattle  enough  about  re- 
pentance, but  when  they  are  asked  to  define  it,  they  begin 
with  contrition  ;  and  yet  no  displeasure  at  sin  is  mentioned 
by  them,  nor  any  real  love  of  righteousness,  but  they  talk 
about  attrition  and  contrition,  and  then  immediately  they 
leap  to  confession  ;  and  this  is  the  principal  part  of  repent- 
ance :  they  afterwards  come  to  satisfactions.  Thus  repent- 
ance among  the  Papists  is  nothing  else  but  a  some  kind  of 
mistaken  solicitude,  by  which  they  labour  to  pacify  God,  as 
though  they  came  nigh  him  :  nay,  the  satisfactions  of  the 
Papacy  are  nothing  else  but  obstructions  between  God  and 
men. 

This  evil  has  been  common  in  all  ages.  The  Prophet, 
therefore,  does  not  without  reason  define  what  the  true  and 
rightful  way  of  seeking  God  is,  and  that  is,  when  righteous- 
ness is  sought,  when  humility  is  sought.  By  righteousness 
he  understands  the  same  thing  as  by  judgment ;  as  though 
he  had  said,  "  Advance  in  a  righteous  and  holy  course  of 
life,  for  God  will  not  forget  your  obedience,  provided  your 
hearts  grow  not  faint,  and  ye  persevere  to  the  end."  We 
hence  see  that  God  complains,  not  only  when  we  obtrude 
external  pomps  and  devices  I  know  not  what,  as  though  he 
might  like  a  child  be  amused  by  us  ;  but  also  when  we  do  not 
sincerely  devote  our  life  to  his  service.  And  he  adds  humi- 
lity to  righteousness ;  for  it  is  difficult  even  for  the  very 
best  of  men  not  to  murmur  against  God  when  he  severely 
chastises  them.  We  indeed  find  how  much  their  own 
delicacy  embitters  the  minds  of  men  when  God  appears 
somewhat  severe  with  them.  Hence  the  Prophet,  in  order 
to  check  all  clamours,  exhorts  the  faithful  here  to  cultivate 
humility,  so  that  they  might  patiently  bear  the  rigour  by 


238  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXII. 

which  God  would  try  them,  and  might  suffer  themselves  to 
be  ruled  by  his  hand.  Peter  had  the  same  thing  in  view 
when  he  said,  "  Humble  yourselves  under  the  mighty  hand 
of  Grod."  (1  Pet.  V.  6.)  We  now  then  see  why  the  Prophet 
requires  from  the  faithful  not  only  righteousness  but  also 
humility ;  it  was,  that  they  might  with  composed  minds 
wait  for  the  deliverance  which  God  had  promised.  They 
were  not  in  the  interval  to  murmur,  nor  to  give  vent  to  their 
own  perverse  feelings,  however  severely  God  might  treat 
them. 

We  may  hence  gather  a  profitable  instruction :  The  Pro- 
phet does  not  address  here  men  who  were  depraved  and  had 
wholly  neglected  what  was  just  and  right,  but  he  directs 
his  discourse  to  the  best,  the  most  upright,  the  most  holy : 
and  yet  he  shows  that  they  had  no  other  remedy,  but  hum- 
bly and  patiently  to  bear  the  chastisement  of  God.  It  then 
follows  that  no  perfection  can  be  found  among  men,  such  as 
can  meet  the  judgment  of  God.  For  were  any  to  object  and 
say,  that  they  devoted  themselves  to  righteousness,  there  is 
yet  a  just  reason  why  they  should  humble  themselves ;  for 
we  are  all  guilty  before  God,  and  no  one  can  clear  himself, 
inasmuch  as  when  any  one  examines  his  own  conscience,  he 
finds  that  he  is  not  free  from  sin.  However  conscious  then 
we  may  be  of  acting  uprightly,  and  God  himself  may  be  a 
judge  to  us,  and  the  Holy  Spirit  the  witness  of  our  true  and 
real  integrity ;  yet  when  the  Lord  summons  us  before  his 
tribunal,  let  us  all,  from  the  least  to  the  greatest,  learn  to 
confess  ourselves  guilty  and  exposed  to  judgment. 

He  afterwards  adds,  If  it  may  be  (or,  it  may  be)  ye  shall 
he  concealed^  in  the  day  of  Jehovah's  anger.  The  Prophet 
speaks  not  doubtingly,  as  though  the  faithful  were  uncertain 
as  to  God's  favour :  but  he  had  another  thing  in  view, — that 
though  no  hoj3e  remained  as  to  the  perceptions  of  men,  yet 
the  faithful  would  not  lose  their  labour,  if  they  sought  God  ; 
forin  their  worst  circumstances  they  would  find  him  propitious 
to  them  and  their  safety  secured  by  his  kindness.     Hence 

1  The  idea  is  not  "  protected,"  as  given  by  Newcome,  but  "  secreted  "  or 
concealed  as  in  a  hiding-place.  "Hid"  is  the  version  of  Henderson,  and 
also  of  Marckius  — Ed. 


CHAP.  II.  4,  5.        COMMENTARIES  ON  ZEPHANIAH.  239 

we  see,  that  tlio  Prophet  in  these  words  points  out  the  dis- 
astrous character  of  the  event,  hut  no  deficiency  in  the  love 
of  God.  Though  the  Lord  is  ready  to  pardon,  nay,  of  his 
own  self  anticipates  his  people,  and  kindly  invites  them  to 
himself ;  it  is  yet  necessary  for  them  to  consider  how  won- 
derful is  his  power  in  preserving  his  elect,  when  all  things 
seem  desperate.  It  may  then  he,  he  says,  when  the  Jews 
understood  that  all  things  were  in  a  state  of  extreme  despair  : 
and  the  Prophet  said  this,  partly  that  the  reprobate  and  the 
perverse  might  know  that  they  were  to  perish,  and  partly 
that  the  faithful  might  appreciate  the  more  the  favour  of 
God,  when  they  saw  themselves  delivered  from  death  by  a 
miracle,  and  found  that  it  would  be  a  kind  of  resurrection, 
when  God  became  their  deliverer.  Hence  the  Prophet,  in 
order  to  commend  to  God's  children  his  salvation,  which  he 
offers  them,  and  to  render  more  illustrious  God's  favour, 
makes  use  of  the  particle  v15<,  auli,  it  may  be.  In  the 
meantime  he  fulminates,  as  I  have  already  said,  against  the 
reprobate,  that  they  might  understand  that  it  was  all  over 
with  them.      It  follows — 

4.  For  Gaza  shall  be  forsaken,  4.  Quia  Aza  derelieta  erit,  et 
and  Ashkelon  a  desolation  :  they  A  skalon  in  vastationem ;  Asdod  in 
shall  drive  out  Ashdod  at  the  noon-  meridie  expellent,  et  Elvron  dissipa- 
day,  and  Ekron  shall  he  rooted  up.  bitur. 

5.  Woe  unto  the  inhabitants  of  5.  Heus  habitatores  funiculi 
the  sea-coasts,  the  nation  of  the  Che-  maris  {vel,  regionis)  gens  Cretim  ; 
rethites!  the  word  of  the  Lord  is  sermo  lehovse  contra  vos  Canaan, 
against  you ;  O  Canaan,  the  land  of  terra  Philistim ;  et  externiinabo  te, 
the  Philistines,  I  will  even  destroy  ne  sit  habitator. 

thee,  that  there  shall  be  no  inhabitant. 

The  Prophet  begins  here  to  console  the  elect ;  for  when 
God's  vengeance  had  passed  away,  which  would  only  be  for 
a  time  against  them,  the  heathens  and  foreigners  would  find 
God  in  their  turn  to  be  their  judge  to  punish  them  for  the 
wrongs  done  to  his  people ;  though  some  think  that  God's 
judgment  on  the  Jews  is  here  described,  while  yet  the  Pro- 
phet expressly  mentions  their  neighbours :  but  the  former 
view  seems  to  me  more  suitable, — that  the  Prophet  reminds 
the  faithful  of  a  future  change  of  things,  for  God  would  not 


240  THE  TWELVE  MINOR  PEOPHETS,  LECT.  CXXII. 

perpetually  afflict  his  cliosen  people,  but  would  transfer  his 
vengeance  to  other  nations.  The  meaning  then  is — that 
God,  who  has  hitherto  threatened  the  Jews,  would  neverthe- 
less be  propitious  to  them,  not  indeed  to  all  the  people,  for 
a  great  part  was  doomed  to  destruction,  but  to  the  remnant, 
whom  the  Lord  had  chosen  as  a  seed  to  himself,  that  there 
might  be  some  church  remaining.  For  we  know,  that  God 
had  always  so  moderated  the  punishment  he  inflicted  on  his 
people,  as  not  to  render  void  his  covenant,  nor  abolish  the 
memory  of  Abraham's  race  :  for  this  reason  he  was  to  come 
forth  as  their  Redeemer. 

Since  then  the  Prophet  speaks  here  against  Gaza,  and 
Ashkelon,  and  Ashdod,  and  Ekron,  and  the  Philistines,  and 
the  Cretians  and  others,  he  intended  no  doubt  to  add  courage 
to  the  faithful,  that  they  might  not  despair  of  God's  mercy, 
though  they  might  find  themselves  very  grievously  oppressed; 
for  he  could  at  length  put  an  end  to  his  wrath,  after  having 
purged  his  Church  of  its  dregs.  And  this  admonition  the 
faithful  also  need,  that  they  may  not  envy  the  wicked  and 
the  despisers  of  God,  as  though  their  condition  were  better 
or  more  desirable.  For  when  the  Lord  spares  the  wicked 
and  chastens  us,  we  are  tempted  to  think  that  nothing  is 
better  than  to  shake  ofi"  every  yoke.  Lest  then  this  tempta- 
tion should  have  assailed  the  faithful,  the  Prophet  reminded 
them  in  time,  that  there  was  no  reason  why  the  heathens 
should  flatter  or  congratulate  themselves,  when  God  did  not 
immediately  punish  them  ;  for  their  portion  was  prepared 
for  them. 

He  mentions  Gaza  first,  a  name  which  often  occurs  in 
scripture.  The  Hebrews  called  it  Aza  ;  but  as  y,  oin,  is  the 
first  letter,  the  Greeks  have  rendered  it  Gazan,  and  heathen 
authors  have  thought  it  to  be  a  Persic  word,  and  it  means 
in  that  language  a  treasure.  But  this  is  a  vain  notion,  for 
it  is  no  doubt  a  Hebrew  word.  He  then  adds  Ashkelon,  a 
city  nigh  to  Gaza.  In  the  third  place  he  mentions  Ashdod, 
which  the  Greeks  have  translated  Azotus,  and  the  Latins 
have  followed  the  Greeks.  He  names  Ekron  in  the  last 
place.     All  these  cities  were  near  to  the  Jews,  and  were 


CHAP.  II.  4,  5.         COMMENTARIES  ON  ZEPHANIAII.  241 

not  fjxr  from  one  another  towards  the  Moabitcs  and  the 
I(himeans.i 

He  then  adds,  Ho!  (or,  woe  to,  IH)  the  inhabitants  of  the 
line  of  the  sea.  The  region  of  the  sea  he  calls  Galilee ;  and  he 
joins  the  Kerethites  and  tlie  Philistines.  Some  think  that  he 
alludes  to  the  trooj)s,  who  carried  on  war  under  David ;  for 
he  had  chosen  his  garrison  soldiers  from  that  nation,  that  is, 
from  the  people  of  Galilee,  and  had  called  them  Kerethites 
and  Philistines.  But  I  know  not  whether  the  Prophet  sjjoke 
so  refinedly.  I  rather  think,  that  he  refers  here  to  those 
heathen  nations,  Avhich  had  been  hostile  to  the  Jews,  though 
vicinity  ought  to  have  been  a  bond  of  kindness.  Hence  he 
includes  them  all  in  the  name  of  Canaan :  for  I  do  not  take 
it  here,  as  some  do,  as  signifying  merchants  ;  for  the  Prophet 
evidently  means,  that  however  called,  they  were  all  Canaan- 
ites,  who  had  been  long  ago  doomed  to  destruction.  Since 
then  those  regions  had  been  enemies  to  the  Jews,  the  Prophet 
intimates  that  God  would  become  the  defender  of  his  chosen 
peoi)le. 

The  word  of  Jehovah  is  against  you.  "  God,  who  has 
hitherto  threatened  his  own  people,  summons  you  to  judg- 
ment.    Think  not  that  you  will  escape  unpunished  for  hav- 

^  This  verse,  literally  rendered,  retains  more  of  its  poetic  character, — 
4.  For  Gaza,  forsaken  shall  she  be, 
And  Ashkelon  shall  be  a  desolation; 
Ashdod,  at  mid-day  shall  they  drive  it  out, 
And  Ekron  shall  be  rooted  up. 
In  the  first  and  the  last  line  there  is  a  correspondence  in  the  sound  of 
the  words. 

The  following  presents  another  instance  of  the  nominative  case  abso- 
lute,— 

5,  Woe  to  the  dwellers  of  the  line  of  the  sea, 
The  nation  of  the  Kerethites ! 
The  word  of  Jehovah  is  against  you : 
Canaan,  the  land  of  the  Philistines, 

I  will  even  destroy  thee,  that  there  shall  be  no  inhabitant. 
Tlie  line  of  the  sea,  meaning  the  coast  along  the  shore,  is  so  called,  says 
Henderson,  '-from  the  custom  of  using  a  cord  or  hne  in  measiuring  off  or 
dividing  a  territory." 

Some  derive  "  Kerethites"  from  013,  to  cut  off,  to  destroy;  and  so  they 
were  cutters  off  or  destroyers.  They  were  celebrated  men  of  war  in  the 
time  of  David,  2  Sam.  viii.  18.  "PJuhstines"  mean  emigrants,  says  iaTcii- 
derson;  the  word  being  derived  from  a  verb,  which  sigiiifies,  in  the  Ethiopic 
language,  to  rove,  to  migrate. — Ed. 

VOL.  IV.  Q 


242  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXII. 

ing-  vexed  his  Church/'  For  though  God  designed  to  prove 
the  patience  of  his  j)eople,  yet  neither  the  Moabites,  nor 
the  rest,  were  excusable  when  they  cruelly  opj^ressed  the 
Jews ;  yea,  when  they  purposed  through  tlicm  to  fight  with 
God  himself,  the  creator  of  heaven  and  earth.  He  after- 
wards adds,  There  shall  be  no  inhabitant,  for  God  would  de- 
stroy them  all.  We  now  see  that  the  Prophet  had  no  other 
design  but  to  alleviate  the  bitter  grief  of  the  faithful  by 
this  consolation, — that  their  miseries  would  be  only  for  a 
time,  and  that  God  would  ere  long  punish  their  enemies.  It 
follows — 

6.  And  the  sea  coast  shall  be  6.  Et  erit  funiculus  maris  (id  est, 
dwellings  and  cottages  for  shep-  regio ;  sed  metapliorice  Hchrcei  vo- 
herds,  and  folds  for  flocks.  catd  regionerro,  fumculum,  propter 

distribiitionem)  habitaculum   cavdis 
pastorum  et  septa  ovivuu. 

7.  And  the  coast  shall  be  for  the  7.  Et  erit  regio  reliquiis  domus 
remnant  of  the  house  of  Judah ;  they  Jehudah,  apud  eos  pascentur,  in 
shall  feed  thereupon:  in  the  houses  domibusAscalonvesperiaccubabunt; 
of  Ashkelon  shall  they  lie  down  in  quia  visitabit  Jehova  Dcus  ipsorum 
the  evening:  for  the  Lord  their  God  ipsos, et reducet  captivitatem  eorum. 
shall  visit  them,  and  tiurn  away  their 

captivity. 

The  Prophet  confirms  what  he  has  before  said  respecting 
the  future  vengeance  of  God,  which  was  now  nigh  at  hand 
to  the  Moabites  and  other  neighbouring  nations,  who  had 
been  continually  harassing  the  miserable  Jews.  Hence,  he 
says,  that  that  whole  region  would  become  the  habitation 
of  sheep.  It  is  a  well  known  event,  that  when  any  country 
is  without  inhabitants  shepherds  occupy  it  ;  for  there  is  no 
sowing  nor  reaping  there,  but  grass  alone  grows.  Wliere, 
therefore,  there  is  no  cultivation,  where  no  number  of  men 
are  found,  there  shepherds  find  a  place  for  their  flocks,  there 
they  build  sheepcots.  It  is,  therefore,  the  same  as  though 
the  Projjhet  had  said,  that  the  country  would  be  desolate, 
as  we  find  it  expressed  in  the  next  verse/ 

^  The  words,  D''^'!  n">3  DIJ,  are  rendered  by  Calvin,  "  habitaculum 
caulis  pastormn — an  habitation  (or  a  dwelling)  for  the  sheepcots  of  shep- 
herds." The  Tari/vm  takes  the  two  fii-st  A\ords  in  the  singular  number; 
the  second  is  evidently  so,  and  the  first  may  be  so  also  :  and  n"l3  certainly 
docs  not  mean  sheepcots,  but  digging,  from  mj,  to  dig.  The  reference  is 
either  to  the  pits  dug  for  watering  the  flock,  aa  Piscutor  thinks,  or  to  the 


CHAP.  II.  6,  7.  COMMENTARIES  ON  ZEPHANIAH.  243 

He  immediately  cadds,  but  for  a  different  reason,  that  the 
coast  of  the  sea  would  be  a  habitation  to  the  house  of  Judah. 
And  there  is  here  a  striking  divergency  from  the  flocks  of 
shepherds  to  the  tribe  of  Judali,  which  was  as  it  were,  the 
cliosen  flock  of  God.  The  Prophet  then,  after  having  said 
that  the  region  would  be  waste  and  desolate,  immediately 
adds,  that  it  would  be  for  the  benefit  of  the  chosen  people  ; 
for  the  Lord  would  grant  there  to  the  Jews  a  safe  and  secure 
rest.  But  the  Proj)het  confines  this  to  the  remnant  ;  for 
the  greater  part,  as  we  have  already  seen,  were  become  so 
irreclaimable,  that  the  gate  of  mercy  was  completely  closed 
against  them.  The  Prophet,  at  the  same  time,  by  mention- 
ing a  remnant,  shows  that  there  would  always  be  some  seed 
from  which  God  would  raise  up  a  new  Church  ;  and  he  also 
encourages  the  faithful  to  entertain  hope,  so  that  their  own 
small  number  might  not  terrify  them ;  for  when  they  con- 
sidered themselves  and  found  themselves  surpassed  by  a 
vast  multitude,  they  might  have  thought  that  they  were  of 
no  account.  Lest  then  they  should  be  disheartened  the 
Prophet  says,  that  this  remnant  Avould  be  the  object  of 
God's  care ;  for  when  he  would  visit  the  whole  coast  of  the 
sea  and  other  regions,  he  would  j)rovide  there  for  the  Jews 
a  safe  habitation  and  refuge. 

That  line  then,  he  says,  shall  be  for  ike  residue  of  the 
house  of  Judah  ;  feed  shall  they  in  Ashhelon,  and  there  shall 
they  lie  down  in  tJie  evening  ;  that  is,  they  shall  find  in  their 
exile  some  resting-place  ;  for  we  know  that  the  Jews  were 
not  all  removed  to  distant  lands ;  and  they  who  may  have 

subterraneous  huts,  or  caves,  dug  for  the  purpose  of  shelter,  as  Drushis 
and  Bochart  suppose.  Junius  and  I'remclitfs  render  the  words,  "  sheep- 
cots,  the  delvings  of  shepherds ;'"'  and  JJritsius,  "  dwellings  of  the  digging 
out  of  shepherds,"  i.  e.,  dwellings  dug  out  by  shepherds.  The  most  hteral 
and  the  easiest  construction  is,  "  dwellings,  the  digging  of  shepherds." 
Then  the  verse  might  be  thus  rendered, — 

And  the  line  of  the  sea  shall  be  dwellings, 
Dug  out  by  shepherds,  and  folds  for  sheep. 
Parkhirst  quotes  Harmer,  who  says,  "  the  Eastern  shepherds  make  use 
of  caves  very  frequently,  sleeping  in  them  and  driving  their  flocks  into  them 
at  night The  mountains  bordering  on  the  Sijrian  coast  are  re- 
markable for  the  number  of  caves,  and  are  found  particularly  in  the 
neighbourhood  of  Ashkdon."  How  fully  then  was  this  prophecy  fultilled. 
— Ed. 


244  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXII. 

been  hid  in  neighbouring  places  were  afterwards  more  easily 
gathered,  when  a  liberty  to  return  was  permitted  them. 
This  is  what  the  Prophet  means  now,  when  he  says,  that 
there  would  be  a  refuge  in  the  night  to  the  Jews  among 
the  Moabites  and  other  neighbouring  nations. 

A  reason  follows,  which  confirms  what  I  have  stated, /or 
Jehovah  their  God,  he  says,  will  visit  them.  We  hence  see 
that  the  Prophet  mitigates  here  the  sorrow  of  exile  and  of 
that  most  grievous  calamity  which  was  nigh  the  Jews,  by 
promising  to  them  a  new  visitation  of  God  ;  as  though  he 
had  said,  "  Though  the  Lord  seems  now  to  rage  against  you, 
and  seems  to  forget  his  own  covenant,  yet  he  will  again  re- 
member his  mercy,  when  the  suitable  time  shall  come." 
And  he  adds,  he  will  restore  their  captivity  ;  and  he  added 
this,  that  he  might  show  that  his  favour  would  prove  vic- 
torious against  all  hindrances.  The  Jews  might  indeed  have 
raised  this  objection,  "  Why  does  not  the  Lord  help  us  im- 
mediately ;  but  he,  on  the  contrary,  allows  our  enemies  to 
remove  us  into  exile  V  The  Prophet  here  calls  upon  them 
to  exercise  patience  ;  and  yet  he  promises,  that  after  having 
been  driven  into  exile,  they  should  again  return  to  their 
country  ;  for  the  Lord  would  not  suffer  that  exile  to  be  per- 
petual.    It  now  follows — 

8.  I  have  heard  the  reproach  of  8.  Audivi  opprobrium  Moab,  et 

Moab,  and  the  revihngs  of  the  chil-  contumelias  filiorum  Ammon,  quibiis 

dren  of  Ammon,  whereby  they  have  exprobrarmit    popvdo    nieo,    et    se 

reproachedmy  people,  and  magnified  extiderunt    contra     terminum    ip- 

themselves  against  their  border.  sorum. 

The  Prophet  confirms  what  I  have  just  said  of  God's  ven- 
geance against  foreign  enemies.  Though  all  the  neighbour- 
ing nations  had  been  eager  in  their  hostility  to  the  Jews, 
yet  we  know  that  more  hatred,  yea  and  more  fury,  had  been 
exhibited  by  these  two  nations  than  by  any  other,  that  is, 
by  the  Moabites  and  the  Ammonites,  notwithstanding  their 
connection  with  them  by  blood,  for  they  derived  their  origin 
from  Lot,  who  was  Abraham's  nephew.  Though,  then,  that 
connection  ought  to  have  turned  the  Moabites  and  the  Am- 
monites to  mercy,  we  yet  know  they  always  infested  the 


CHAP.  II.  8.  COMMENTARIES  ON  ZEPHANIAH.  245 

Jews  with  greater  fury  than  others,  and  as  it  were  Avith 
savage  cruelty.  This  is  the  reason  why  the  Prophet  speaks 
now  especially  of  them.  Some  indeed  take  this  sentence  as 
spoken  by  the  faithful ;  but  the  context  requires  it  to  be 
ascribed  to  God,  and  no  doubt  he  reminds  them  that  he 
looked  down  from  on  high  on  the  proud  vauntings  of  Moab 
which  he  scattered  in  the  air,  as  though  he  had  declared 
that  it  was  not  hidden  or  unknown  to  him  how  cruelly  the 
Moabites  and  Ammonites  raged  against  the  Jews,  how  proud 
and  inhuman  they  had  been.  And  this  was  a  very  season- 
able consolation.  For  the  Jews  might  have  been  swallowed 
up  with  despair,  had  not  this  promise  been  made  to  them. 
They  saw  the  Moabites  and  the  Ammonites  burning  with 
fury,  when  yet  they  had  not  been  injured  or  provoked. 
They  also  saw  that  they  made  gain  and  derived  advantage 
from  the  calamities  of  a  miserable  people.  Wliat  could  the 
faithful  think  ?  These  wicked  men  not  only  harassed  them 
with  impunity,  but  their  cruelty  and  perfidy  towards  them 
was  gainful.  Where  was  Grod  now  ?  If  he  regarded  his 
own  Church,  would  he  not  have  interposed  ?  Lest  then  a 
temptation  of  this  kind  should  upset  the  faithful,  the  Pro- 
phet introduces  God  here  as  the  speaker, — 

/  have  heard,  he  says,  the  reproach  of  Moab ;  I  have 
heard  the  revilings  of  Ammon :  "  Nothing  escapes  me  ; 
though  I  do  not  immediately  show  that  these  things  are 
regarded  by  me,  yet  I  know  and  observe  how  shamefully  the 
Moabites  and  the  Ammonites  have  persecuted  you  :  they  at 
length  shall  find  that  I  am  the  guardian  of  your  safety,  and 
that  you  are  under  my  protection."  We  now  apprehend  the 
Prophet's  design.  Nearly  the  same  words  are  used  by 
Isaiah,  ch.  16,  and  also  by  Jeremiah  ch.  48  :  but  they  both 
pursue  the  subject  much  farther,  while  our  Prophet  only 
touches  on  it  briefly,  for  we  see  that  what  he  says  is  com- 
prised in  very  few  words.  But  by  saying  that  the  reproach 
of  Moab  and  the  revilings  of  the  children  of  Ammon  had 
come  into  remembrance  before  God,  what  he  had  in  view 
was — that  the  Jews  might  be  assured  and  fully  persuaded 
that  they  were  not  rejected  and  forsaken,  though  for  a  time 
they  were  reproachfully  treated  by  the  wicked.     The  Pro- 


246  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXII. 

phet  indeed  takes  the  words  reproach  and  revilings,  in  an 
active  sense.^ 

He  then  adds,  By  which  they  have  upbraided  my  peo}->le. 
God  intimates  here  that  he  does  not  depart  from  his  elect 
when  the  wicked  spit,  as  it  were,  in  their  faces.  There  is 
indeed  nothing  which  so  much  wounds  the  feelings  of  in- 
genuous minds  as  reproach  ;  there  is  not  so  much  bitterness 
in  hundred  deaths  as  in  one  reproach,  especially  when  the 
wicked  licentiously  triumph,  and  do  this  with  the  applaud- 
ing consent  of  the  whole  world  ;  for  then  all  difference  be- 
tween good  and  evil  is  confounded,  and  good  conscience  is 
as  it  were  buried.  But  the  Prophet  shows  here,  that  the 
people  of  God  suffer  no  loss  when  they  are  thus  unworthily 
harassed  by  the  wicked  and  exposed  to  their  reproach. 

He  at  last  subjoins  that  they  had  enlarged  over  their  bor- 
der. Some  consider  "  mouth  "  to  be  understood — "  they  have 
enlarged  the  mouth  against  their  border;"  and  the  word,  it 
is  true,  without  any  addition,  is  often  taken  in  this  sense ; 
but  in  this  place  the  construction  is  fuller,  for  the  words 
D/IU/y,  ol-gebuhm,  over  their  border,  follow  the  verb. 
The  Prophet  means  that  God's  wrath  had  been  provoked  by 
the  petulancy  of  both  nations,  for  they  wished  to  break  up, 
as  it  were,  the  borders,  which  had  been  fixed  by  God.  The 
land  of  Canaan,  we  know,  had  been  given  to  the  Jews  by  an 
hereditary  right ; — "  When  the  Most  High,''  says  Moses, 
"  divided  the  nations,  he  set  a  line  for  Jacob."  (Deut.  xxxii. 
8.)  It  is  indeed  true  that  the  possessions  of  the  nations 
were  allotted  to  them  by  the  hidden  counsel  of  God ;  but 
there  was  a  special  reason  as  to  his  chosen  people ;  for  the 
Lord  had  made  Abraham  the  true  possessor  of  that  land, 
even  for  ever.  (Gen.  xvii.  8.)  Now  the  Moabites  Avere  con- 
fined, as  it  were,  to  a  certain  place ;  the  Lord  had  assigned 
to  them  their  own  inheritance.  Wlien,  therefore,  they  sought 
to  go  beyond  and  to  invade  the  land  of  the  Jews,  God's 
wrath  must  have  been  kindled  against  them  ;  for  they  thus 
fought,  not  against  mortals,  but  against  God  himself ;  for  by 
removing  the  borders  fixed  by  him,  they  attempted  to  sub- 

^  That  is,  the  reproach  cast  by  Moab,  and  the  revilings  uttered  by 
Amnion. — Ed. 


CHAP.  IT.  8.  COMMENTARIES  ON  ZEPIIANIAIl.  247 

vert  Ills  eternal  decree.  We  now  then  understand  why  tlic 
Propliet  says  tliat  the  children  of  Moab  and  of  Amnion  had 
enlarged  over  the  border  of  those  who  had  been  placed  in 
the  land  of  Canaan  by  God's  hand  ;  for  they  not  only  sought 
to  eject  their  neighbours,  but  wished  and  tried  to  take  away 
from  God's  hand  that  inheritance  which  the  Lord  had  given 
to  Abraham,  and  given,  as  T  have  said,  in  perpetuity.'- 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  hast  been  pleased  to  consecrate 
us  a  peculiar  people  to  thyself,  we  may  be  mindful  of  such  an 
invaluable  fiivour,  and  devote  ourselves  wholly  to  thee,  and  so 
labour  to  cultivate  true  sincerity  as  to  bear  the  marks  of  thy 
people  and  of  thy  holy  Church :  and  as  we  are  so  polluted  by  so 
niiiny  of  the  defilements  of  our  own  flesh  and  of  this  world,  grant 
that  thy  Holy  Spirit  may  cleanse  us  more  and  more  every  day, 
until  thou  bringest  us  at  length  to  that  perfection  to  which  thou 
invitest  us  by  the  voice  of  thy  gospel,  that  we  may  also  enjoy 
that  blessed  glory  which  has  been  provided  for  us  by  the  blood 
of  thy  only  begotten  Son,     Amen. 

1  There  is  a  difference  as  to  the  meaning  of  the  last  line.  Neivconu 
adopts  our  common  version, — 

And  magnified  themselves  against  their  border. 

Henderson's  rendering  is  essentially  the  same — 

And  carried  themselves  haughtily  against  their  border. 

The  verb  ?"1J  is  transitive  and  intransitive  in  Kal — to  make  great  and 
to  be  great ;  it  seems  to  partake  of  a  similar  character  in  Hiphil,  as  it  is 
found  here,  to  magnify,  and  to  grow  great  or  proud,  and  hence  to  exult  or 
to  triumph ;  and  when  followed  by  ?y,  as  here,  to  exult  over  a  person  or  a 
country — see  Job  xix.  5;  Ps.  xxxv.  2(5;  xxxviii.  17;  Ezek,  xxxv.  13.  In 
these  verses  "  to  exult  over  "  would  be  the  best  rendering;  as  also  in  10th 
verse  of  this  chapter.  The  idea  of  enlarging  or  extending  over,  as  adopted 
by  Jerome  and  Dathius,  as  well  as  by  Caloin,  is  not  countenanced  by  any 
other  passage.     The  best  rendering  here  is — 

And  exulted  over  their  border. 

This  line  corresponds  with  the  revilings  of  Amnion,  as  the  preceding  does 
with  the  reproach  of  Moab.  That  it  was  the  triumphant  and  exulting 
language  of  Amnion  is  evident,  because  it  was  what  was  heard — "  I  have 
heard,"  &c.  The  particle  "lt^'^?,  rendered  here  "  quibus — by  which,"  and 
"  wherewith"  by  Newcome,  is  rendered  "  who  "  by  Marck-ius  and  Hender- 
son— "who  have  reproached  my  people;"  and  this  is  the  most  natural 
construction.     Some  have  rendered  it  "  because." — Ed. 


248  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIII. 


^Lecture  ^ne  i^ttnUtcU  antr  S^tocntg^tfiiiU. 

9.  Therefore  as  I  live,  sratli  the  9.  Propterea  vivo  ego,  dicit  Je- 
Lordofhosts,  the  God  of  Israel,  Surely  hova  exercituum,  Deus  Israel, 
Moab  shall  be  as  Sodom,  and  the  child-  quod  Moab  sicuti  Sodoma  erit,  et 
ren  of  Ammon  as  Gomorrah,  even  the  filii  Ammon  siculi  Gomorrlia,  pro- 
breeding  of  nettles,  and  saltpits,  and  a  ductio  urticse  et  fodina  sahs,  et 
perpetual  desolation :  the  residue  of  my  vaslitas  in  perpetuum :  reliquiae 
people  shall  spoil  them,  and  the  rem-  populi  mei  diripient  eos,  et  resi- 
nant  of  my  people  shall  possess  them.  duum  gentis  mejB  possidebit  eos. 

10.  This  shall  they  have  for  their  10.  Hoc  illis  pro  superbia  tua, 
pride,  because  they  have  reproached  qua  exprobrarunt  et  insultarunt 
and  magnified  themselves  against  the  super  populum  Jehovfe  exerci- 
people  of  the  Lord  of  hosts.  tuum. 


In  order  to  cheer  the  miserable  Jews  by  some  consolation, 
God  said,  in  what  we  considered  yesterday,  that  the  wan- 
tonness of  Moab  was  known  to  him ;  he  now  adds,  that  he 
would  visit  with  punishment  the  reproaches  which  had  been 
mentioned.  For  it  would  have  availed  them  but  little  that 
their  wrongs  had  been  observed  by  God,  if  no  punishment 
had  been  prepared.  Hence  the  Prophet  reminds  them  that 
God  is  no  idle  spectator,  who  only  observes  what  takes  place 
in  the  world ;  but  that  there  is  a  reward  laid  up  for  all  the 
ungodly.  And  these  verses  are  to  be  taken  in  connection, 
that  the  faithful  may  know  that  their  wrongs  are  not  un- 
known to  God,  and  also  that  he  will  be  their  defender.  But 
that  the  Jews  might  have  a  more  sure  confidence  that  God 
would  be  their  deliverer,  he  interposes  an  oath.  God  at  the 
same  time  shows  that  he  is  really  touched  when  he  sees  his 
people  so  cruelly  and  immoderately  harassed,  when  the  un- 
godly seem  to  think  that  an  unbridled  license  is  permitted 
them.  God  therefore  shows  here,  that  not  only  the  salvation 
of  his  people  is  an  object  of  his  care,  but  that  he  undertakes 
their  cause  as  though  his  anger  was  kindled  ;  not  that  pas- 
sions belong  to  him,  but  such  a  form  of  speaking  is  adopted 
in  order  to  express  what  the  faithful  could  never  otherwise 
conceive  an  idea  of,  that  is,  to  express  the  unspeakable  love 
of  God  towards  them,  and  his  care  for  them. 

He  then  says  that  he  lives,  as  though  he  had  sworn  by  his 
own  life.     As  we  have  elsewhere  seen  that  he  swears  by  his 


CHAP.  II.  9,  10.      COMMENTAKIES  ON  ZEPHANIAH.  249 

life,  so  he  sj^eaks  now.  Live  do  I,  that  is,  "  As  I  am  God, 
so  will  I  avenge  these  wrongs  by  which  my  people  are  now 
oppressed."  And  for  the  same  reason  he  calls  himself  Jeho- 
vah of  hosts,  and  the  God  of  Israel.  In  the  first  clause  he 
exalts  his  own  power,  that  the  Jews  might  know  that  he 
was  endued  with  power ;  and  then  he  mentions  his  goodness, 
because  he  had  adopted  them  as  his  people.  The  meaning 
then  is  that  God  swears  by  his  own  life ;  and  that  the  Jews 
might  not  think  that  this  Avas  done  in  vain,  his  power  is 
brought  before  them,  and  then  his  favour  is  added. 

Moab,  he  says,  shall  be  like  Sodom,  and  the  sons  ofAmmon 
like  Gomorrah,  even  for  the  production  of  the  nettle  and  for 
a  mine  of  salt  ;^  that  is,  their  lands  should  be  reduced  to  a 

^  This  clause  is  rendered  differently  by  some.  The  word  pJi'lDD  occnrs 
only  here.  It  is  rendered  by  the  Tar<jnm  by  a  word  which  means  a  "  de- 
serted place,"  and  so  Neivcome  renders  it,  "  A  deserted  place  for  Ihe  thorn:" 
so  also  do  Driisius,  Grotius,  Piscator,  and  Marckius.  The  Sejituagint 
have  mistaken  the  word  for  "  Damascus,"  and  give  a  version  of  the  ^vhole 
clause  wholly  foreign  to  the  context.  Henderson  thinks  that  the  word 
has  the  same  meaning  with  'ItJ'D,  to  draw  out,  to  extend,  and  gives  this 
version,  "  A  region  of  overrunning  brambles."  This  is  far-fetched.  The 
word,  7\~\T\,  rendered  "  nettle"  by  Calvin,  Grotius,  and  others,  cannot  be  so 
taken,  according  to  Drusius  and  Bochart,  for  in  Job  xxx.  7,  men  are  said 
to  gather  under  it.  It  is  found  besides  only  in  Prov.  xxiv.  31.  It  may 
be  rendered  either  a  thorn  or  a  bramble.  The  other  part  of  the  sentence 
is  literally  "  a  digging  place  for  salt." 

Moab  was  to  be  like  Sodom,  and  Ammon  like  Gomorrah,  not  as  to  the 
manner  of  their  ruin,  but  as  to  the  extent  of  it.  It  was  to  be  an  entire 
overthrow.  Their  habitation  Avas  not  to  become  a  pool  of  water  like 
Sodom  and  Gomorrah,  but  a  place  where  the  bramble  was  to  grow,  and 
salt  might  be  dug.  And  it  was  to  be  "  a  desolation,"  DPiyiy,  "  for 
ages;"  for  the  word  means  an  indefinite  time.  So  Drusius  regards  it  here 
as  meaning  a  long  time.  But  some  consider  the  "  desolation,"  as  having 
reference  to  the  people  and  not  to  the  place.  If  so,  the  rendering  may  be 
"  a  desolation  for  ever,"  for  both  these  nations,  as  nations,  were  wholly 
obliterated.  Moab  and  Ammon,  as  a  separate  people,  are  altogether 
extinct.  The  whole  verse  is  as  follows — 
9.  Therefore,  as  I  live, 

Saith  Jehovah  of  hosts,  the  God  of  Israel, 
Surely  IMoab  like  Sodom  shall  be, 
And  the  children  of  Ammon  like  Gomorrah, 
The  desert  of  the  thorn  and  the  excavation  of  salt, 
Yea,  a  desolation  for  ages  ; 
The  remnant  of  my  people  shall  plimder  them. 
And  the  residue  of  my  nation  shall  possess  them. 
The  two  last  lines  refer  to  the  children  of  Ammon,  as  the  two  preceding 
especially  to  Moab.     The  country  of  Moab  was  on  the  eastern  side  of  the 
Dead  Sea,  and  that  of  Amnion  was  north-east   of  Moab.     Both  were 


250  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIII. 

waste,  or  sliould  become  wliolly  barren,  so  that  nothing  was 
to  grow  there  but  nettles,  as  the  case  is  with  desert  places. 
As  to  the  expression,  the  mine  (fodina)  or  quarry  of  salt,  it 
often  occurs  in  scripture :  a  salt-pit  denotes  sterility  in 
Hebrew.  And  the  Prophet  adds,  that  this  would  not  be  for 
a  short  time  only  ;  It  shall  be  (lie  says)  a  perpetual  desolation. 
He  also  adds,  that  this  would  be  for  the  advantage  of  the 
Church ;  for  the  residue  of  my  people  shall  plunder  them, 
and  the  remainder  of  my  nation  shall  possess  them.  He  ever 
speaks  of  the  residue  ;  for  as  it  was  said  yesterday,  it  was 
necessary  for  that  people  to  be  cleansed  from  their  dregs,  so 
that  a  small  portion  only  would  remain ;  and  we  know  that 
not  many  of  them  returned  from  exile. 

The  import  of  the  whole  is,  that  though  God  determined 
to  diminish  his  Church,  so  that  a  few  only  survived,  yet 
these  few  would  be  the  heirs  of  the  whole  land,  and  possess 
the  kingdom,  when  God  had  taken  vengeance  on  all  their 
enemies. 

It  hence  follows,  according  to  the  Prophet,  that  this  shall 
be  to  them  for  their  p)ride.  We  see  that  the  Prophet's  object 
is,  to  take  away  whatever  bitterness  the  Jews  might  feel  when 
insolently  slandered  by  their  enemies.  As  then  there  was 
danger  of  desponding,  since  nothing,  as  it  was  said  yester- 
day, is  more  grievous  to  be  borne  than  reproach,  God  does 
here  expressly  declare,  that  the  proud  triumph  of  their 
neighbours  over  the  Jews  would  be  their  own  ruin  ;  for,  as 
Solomon  says, '  Pride  goes  before  destruction."  (Prov.  xvi.  18.) 
And  he  again  confirms  what  he  had  already  referred  to — 
that  the  Jews  would  not  be  wronged  with  impunity,  for  God 
had  taken  them  under  his  guardianship,  and  was  their  pro- 
tector :  Because  they  have  reproached,  he  says,  and  triumphed 

subdued  and  led  captive  by  Nebuchadnezzar  about  four  or  six  years  after 
the  captivity  of  Judah.  They  were  afterwards  partially  restored,  especially 
the  children  of  Amnion,  as  Tobiah  was  their  chief  in  the  time  of  Nelie- 
niiali.  Nell.  iv.  3.  They  were  "' plundered,"  as  recorded  in  1  Mace.  v.  35, 
51,  by  Judas  Maccabeus.  Of  Moab  we  read  nothing  at  that  time  :  but  it 
appears,  that  for  ages  it  has  been  desolate.  "  Not  one,"  says  Burckhart, 
the  traveller,  "  of  the  ancient  cities  of  Moab  exists  as  tenanted  by  man," 
and  he  speaks  of  "  their  entire  desolation."  Another  modern  traveller, 
Seetzen,  a  R  ussian,  speaking  of  Amnion,  says,  "  All  this  country,  formerly 
so  populous,  is  now  changed  into  a  vast  desert." — Ed. 


CHAP.  II.  11.  COMMENTARIES  ON  ZEPIIANIAII.  251 

over  the  people  of  Jehovah  of  hosts.  He  might  have  said, 
"  over  my  people,"  as  in  the  last  verse  ;  but  there  is  some- 
thing implied  in  these  words,  as  tliough  the  Prophet  had 
said,  that  they  carried  on  war  not  with  mortals  but  with 
God  himself,  whose  majesty  was  insulted,  when  the  Jews 
were  so  unjustly  oppressed.     It  follows — 

11.  The  Lord  will  be  terrible  iinto  11.  Terribilis  lehova  super 
them :  for  he  will  famish  all  the  gods  of  eos,  quia  consunipsit  omnes  decs 
the  earth ;  and  men  shall  worship  him,  terra? :  et  adorabit  eum  quisque 
every  one  from  his  place,  even  all  the  ex  loco  suo,  omnes  insulfe  gen- 
isles  of  the  heathen.  tium. 

He  proceeds  with  the  same  subject, — that  God  would 
show  his  power  in  aiding  his  people.  But  he  calls  him  a 
terrible  God,  who  had  for  a  time  j)atiently  endured  the 
wantonness  of  his  enemies,  and  thus  became  despised  by 
them  :  for  the  ungodly,  we  know,  never  submit  to  God  un- 
less they  are  constrained  by  his  hand ;  and  then  they  are 
not  bent  so  as  willingly  to  submit  to  his  authority ;  but  when 
forced  they  are  silent.^  This  is  what  the  Prophet  means  in 
these  words  ;  as  though  he  had  said,  that  the  wicked  now 
mock  God,  as  they  disregard  his  power,  but  that  they  shall 
find  how  terrible  an  avenger  of  his  people  he  is,  so  that 
they  would  have  to  dread  him.  And  then  he  compares  the 
superstitions  of  the  nations  with  true  religion  ;  as  though 
he  had  said,  that  this  would  be  to  the  Jews  as  a  reward  for 
their  piety,  inasmuch  as  they  worshipped  the  only  true  God, 
and  that  all  idols  would  be  of  no  avail  against  the  help  of 
God.  And  this  was  a  necessary  admonition  ;  for  the  un- 
godly seemed  to  triumph  for  a  time,  not  only  over  a  con- 
quered people,  but  over  God  himself,  and  thus  gloried  in 

^  The  word,  S"l13,  is  rendered  "  to  be  feared,"  by  Cocceius  and  Hen- 
derson, and  DHvy,  "  above  them,"  that  is,  "  the  gods  of  the  earth,"  men- 
tioned in  the  next  line  ;  it  being  considered  an  instance  of  a  pronoun 
preceding  its  noun.  Cut  this  is  forced ;  and  it  is  not  necessary.  Moab 
and  Amnion  are  evidently  referred  to ;  and  what  is  said  is,  that  God  would 
be  terrible  to  them,  as  well  as  to  others,  for  he  v.ould  famish  or  destroy 
all  the  gods  of  the  earth.  And  then  in  the  next  verse  he  mentions  other 
nations.  Some  extend  what  is  here  said  to  gospel-times ;  but  there  seems 
no  reason  for  this,  inasmuch  as  God's  judgment  is  the  subject  of  the 
Prophet.— £'c^. 


252  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIII. 

their  superstitious  and  vain  inventions.  The  Prophet,  there- 
fore, confirms  their  desponding  minds  ;  for  God,  he  says,  will 
at  length  consume  all  the  gods  of  the  nations. 

Tlie  verb  TW\,  reze,  means  strictly  to  make  lean  or  to 
famish,  but  is  to  be  taken  here  metaphorically,  as  signi- 
fying to  consume.  God  then  will  famish  all  the  inventions 
of  the  nations :  and  he  alludes  to  that  famine  which  idols 
had  occasioned  through  the  whole  world  ;  as  though  he  had 
said,  that  God's  glory  would  shortly  appear,  which  would 
exterminate  whatever  glory  the  false  gods  had  obtained 
among  them,  so  that  it  would  melt  away  like  fatness. 

He  at  last  adds,  that  the  remotest  nations  would  become 
suppliants  to  God  ;  for  by  saying,  adore  him  shall  each  from 
his  place}  he  doubtless  means,  that  however  far  off  the 
countries  might  be,  the  distance  would  be  no  hinderance 
to  God's  name  being  celebrated,  when  his  power  became 
known  to  remote  lands.  And,  for  the  same  reason,  he  men- 
tions the  islands  of  the  nations,  that  is,  countries  beyond 
the  sea :  for  the  Hebrews,  as  it  has  been  elsewhere  observed, 
call  those  countries  islands  which  are  far  distant,  and 
divided  by  the  sea.2  In  short,  the  Prophet  shows,  that  the 
redemption  of  the  people  would  be  so  wonderful,  that  the 
fame  of  it  would  reach  the  farthest  bounds  of  the  earth, 
and  constrain  foreign  nations  to  give  glory  to  the  true  God, 
and  that  it  would  dissipate  all  the  mists  of  superstition,  so 
that  idols  would  be  exjDOsed  to  scorn  and  contempt.  It 
follows — 

1 2.  Ye  Ethiopians  also,  ye  sAaM  12.  Etiam  vos  Ethiopes,  interfecti 
he  slain  by  my  sword.  gladio  meo  ipsi  {alii  vertunt,  cum  ipsis.) 

The  Prophet  extends  farther  the  threatened  vengeance, 
and  says,  that  God  would  also  render  to  the  Ethiopians  the 
reward  which  they  deserved  ;  for  they  had  also  harassed  the 

^  Literally — 

And  bow  down  to  him,  every  one  from  his  place, 
Shall  all  the  islands  of  the  nations. 
'  "  By  the  earth  the  Jews  understood  the  great  continent  of  all  Asia  and 
Africa,  to  which  they  had  access  by  land ;  and  by  the  isles  of  the  sea  they 
understood  the  places  to  which  they  sailed  by  sea,  particularly  all  Europe. 
Sir  I.  Newton  on  Daniel,  p.  270." — Newcome. 


CHAP.  II.  12.  COMMENTARIES  ON  ZEPHANIAH.  253 

cliosen  people.  But  if  God  punished  that  nation,  how  could 
Amnion  and  Moab  hope  to  escape  ?  For  how  could  God 
spare  so  great  a  cruelty,  since  he  would  visit  with  punish- 
ment the  remotest  nations  ?  For  the  hatred  of  the  Moabites 
and  of  the  Ammonites,  as  we  have  said,  was  less  excusable, 
because  they  were  related  to  the  children  of  Abraham. 
They  ought,  on  this  account,  to  have  mitigated  their  fierce- 
ness :  besides,  vicinity  ouglit  to  have  rendered  them  more 
humane.  But  as  they  exceeded  other  nations  in  cruelty,  a 
heavier  punishment  awaited  them.  Now  this  comparison 
was  intended  for  this  end — that  the  Jews  might  know 
that  God  would  be  inexorable  towards  the  Moabites,  by 
whom  they  had  been  so  unjustly  harassed,  since  even  the 
Ethiopians  would  be  punished,  who  yet  were  more  excusable 
on  account  of  their  distance. 

As  to  the  words,  some  regard  the  demonstrative  pronoun 
n^n,  erne,  they,  as  referring  to  the  Babylonians,  and  others, 
to  the  Moabites.  I  prefer  to  understand  it  of  the  Moabites, 
if  we  read,  "  like  them,''  or  "  with  them,"  as  these  interpre- 
ters consider  it :  for  they  regard  the  particle  HX,  at,  "  with," 
or  D,  ca2)h,  "  life,"  to  be  understood,  "  Ye  Ethiopians  shall 
be  slain  by  my  sword  like  them,"  or  with  them.  It  would 
in  this  case  doubtless  apply  to  the  Moabites,  But  it  seems 
to  me  that  the  sentence  is  irregular,  even  ye  Ethiopians,  and 
then,  they  shall  be  slain  by  my  sword.  The  Prophet  begins 
the  verse  in  the  second  person,  summoning  the  Ethiopians 
to  appear  before  God's  tribunal ;  he  afterwards  adds  in  the 
third  person,  they  shall  be  slain  by  my  sword.^ 

God  calls  whatever  evils  were  impending  over  the  Ethi- 
opians his  sword ;  for  though  they  were  destroyed  by  the 
Chaldeans   yet   it  was  done   under  the   guidance  of  God 

*  Newcome  cuts  the  knot  here  by  an  emendation,  by  DflX,  ye,  for 
non,  they  ;  and  Houbigant,  by  Vnn,  ye  shall  be, — "  the  wounded  of  my 
sword  shall  ye  be."  This  is  according  to  the  Septuagint ;  but  the  former 
is  more  in  accordance  with  the  Hebrew  idiom  ;  for  the  pronoun  is  often 
used  without  the  auxiliary  verb.  Some  take  non  as  ipsi  in  Latin,  con- 
nected with  vos,  ye  yourselves.  Then  the  rendering  would  be — 
Also  ye  Cushites, 

The  slain  of  my  sword  shall  ye  yourselves  be. 
But  what  Calvin  says  is  not  uncommon  in  the  Prophet,  the  abrupt  change 
of  persons. — Ed. 


254  THE  TWELVE  MINOH  PROPHETS.  LECT.  CXXIII. 

himself.  The  Chaldeans  made  war  under  his  authority,  as 
the  Assyrians  did,  who  had  been  previously  employed  by 
him  to  execute  his  vengeance.     It  follows — 

13.  And  he  mil  stretch  out  his  13-.  Et  extendet  maniun  suam  ad 
hand  against  the  north,  and  destroy  Aqnilonem,  ct  perdet  Assyriam,  et 
Assyria;  and  will  make  Nineveh  a  ponet  Ninevem  in  vastitatem,  de- 
desolation,  and  dry  like  a  wilderness,  solationem  instar  deserti. 

The  Prophet  proceeds  here  to  the  Assyrians,  whom  we 
know  to  have  been  special  enemies  to  the  Church  of  God. 
For  the  Moabites  and  the  Ammonites  were  fans  only,  as  we 
have  elsewhere  seen,  as  they  could  not  do  much  harm  by 
their  own  strength.  Hence  they  stirred  up  the  Assyrians, 
they  stirred  up  the  Ethiopians  and  remote  nations.  The 
meaning,  then,  is,  that  no  one  of  all  the  enemies  of  the 
Church  would  be  left  unpunished  by  God,  as  every  one 
would  receive  a  reward  for  his  cruelty.  He  speaks  now  of 
God  in  the  third  person  ;  but  in  the  last  verse  God  himself 
said,  that  the  Ethiopians  would  be  slain  by  his  sword.  Tlie 
Prophet  adds  here.  He  will  extend  his  hand  to  the  north ; 
that  is,  God  will  not  complete  his  judgments  on  the  Ethi- 
opians ;  but  he  will  go  farther,  even  to  Nineveh  and  to  all 
the  Assyrians. 

Nineveh,  we  know,  was  the  metropolis  of  the  empire, 
before  the  Assyrians  were  conquered  by  the  Babylonians. 
Thus  Babylon  then  recovered  the  sovereignty  which  it  had 
lost ;  and  Nineveh,  though  not  wholly  demolished,  was  yet 
deprived  of  its  ruling  power,  and  gradually  lost  its  name  and 
its  wealth,  until  it  was  reduced  into  a  waste  ;  for  the  build- 
ing of  Ctesiphon,  as  we  have  elsewhere  seen,  proved  its  ruin. 
But  the  Prophet,  no  doubt,  proceeds  here  to  administer 
comfort  to  the  Jews,  lest  they  should  despair,  while  the 
Lord  did  not  interfere.  And  the  extension  of  the  hand 
means  as  though  he  said,  that  his  own  time  is  known  to  the 
Lord,  and  that  he  would  put  forth  his  power  when  needful. 
Assyria  was  north  as  to  Judea :  hence  he  says,  to  the  north 
will  the  Lord  extend  his  hand,  and  will  destroy  Assyria  ;  he 
will  make  Nineveh  a  desolation,  that  it  may  be  like  the 
desert.     It  follows — 


CHAP.  II.  14.  COMMENTARIES  ON  ZEPHANIAH.  255 

14.    And   flocks    shall   lie  14.  Et  cubabunt   in  medio  ejus  grcges, 

down  in  the  midst  of  her,  all  omnes  bestiie  gentium:  etiam  onocrotalus, 

the  beasts  of  the  nations:  both  etiam  noetua  (^alii  vertimt,  pro  onocrotalo, 

tlie  cormorant  and  the  bittern  ibin,  alii,  cuculum;  alii,  j)ro  noctiia,   eri- 

shall  lodge  in  the  upper  lin-  cium)  in  postibus  ejus  pernoctabmit ;  vox 

tels  of  it ;  </t(??V  voice  shall  sing  cantabit  in  fenestra,  in  poste  vastitas  ('dii 

in   the  windows;    desolation  vertnnt,  corvnm;  sed  numen  vastitdtia,  quod 

s/tai^  ?>(i  in  the  thresholds:  for  posiulat    ratio    granunatica.',    fctinniditm 

he  shall  mieover  the  cedar  nobis  est,)  quia  nudavit  cedrum  (ye/,  contig- 

work.  nutionem.) 

The  Propliet  describes  here  the  state  of  the  city  and  the 
desolation  of  the  country.  lie  says,  that  the  habitation  of 
flocks  would  be  in  the  midst  of  the  city  Nineveh.  The 
city,  we  know,  was  populous  ;  but  while  men  were  so  many, 
there  was  no  place  for  flocks,  especially  in  the  middle  of  a 
city  so  celebrated.  Hence  no  common  change  is  here  de- 
scribed by  the  Prophet,  when  he  says,  that  flocks  would  lie 
down  in  the  middle  of  Nineveh  ;  and  he  adds,  all  luild  beasts. 
For  beasts,  which  seek  seclusion  and  shun  the  sight  of  men, 
are  wont  to  come  forth,  when  they  find  a  country  desolate 
and  deserted  ;  and  they  range  then  at  large,  as  it  is  the  case 
after  a  slaughter  in  war ;  and  when  any  region  is  emptied 
of  its  inhabitants,  the  wolves,  the  lions,  and  other  wild 
beasts,  roam  here  and  there  at  full  liberty.  So  the  Prophet 
says,  that  wild  beasts  would  come  from  other  parts  and  re- 
mote places,  and  find  a  place  where  Nineveh  once  stood.^ 
He  adds  that  the  bitterns,  or  the  storks  or  the  cuckoos,  and 
similar  wild  birds  Avould  be  there.^  As  to  their  various 
kinds,  I  make  no  laborious  research  ;  for  it  is  enough  to 
know  the  Prophet's  design :  besides,  the  Jews  themselves, 

'  It  is  literally,  "  every  wild  beast  of  the  nation," — ''M, — "  of  the  land," 
in  the  Septuagint.  What  is  meant  is,  every  wild  beast  that  belonged  to 
that  country. — Ed. 

2  Both  Newcoine  and  Henderson  render  the  two  Vi'ords,  "  the  pelican 
and  the  porcupine."  The  former  says  that  TXp,  "  pelican,"  comes  from 
nsp,  to  vomit,  because  it  casts  up  fish  or  water  from  its  membranaceous 
bag;  and  IDp,  "  porcupine,'"  according  to  Bochart,  is  from  the  verb,  which 
means  to  cut  ofi"  as  by  a  bite,  or  rather,  lie  says,  from  its  Syriac  meaning, 
to  dread,  for  it  is  a  solitary  animal.  >See  Nen'come.  But  Parklmrst  con- 
tends that  it  is  the  hedge-hog,  and  both  the  Septuagint  and  ^'ulgate  render 
it  so. 

What  Calvin  translates  "  in  postibus  e;us,"  rfinSSQ,  is  rendered  by 
Neivconic,  '•  in  the  carved  lintels  thereof,"  by  Henderson,  ••  in  her  capitals," 
and  by  Parkhurst,  "in her  door-porches,"  i.e.  when  tlirown  down. — Ed. 


256  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIII. 

who  boldly  affirm  that  either  the  bittern  or  the  stork  is 
meant,  yet  adduce  nothing  that  is  certain.  What,  in  short, 
this  description  means,  is — that  the  place,  which  before  a 
vast  multitude  of  men  inhabited,  would  become  so  forsaken, 
that  wild  beasts  and  nocturnal  birds  would  be  its  only  in- 
habitants. 

But  we  must  bear  in  mind  what  I  have  stated,  that  all 
these  things  were  set  before  the  Jews,  that  they  might 
patiently  bear  their  miseries,  understanding  that  God  would 
become  tlieir  defender.  For  this  is  the  only  support  that 
remains  for  us  under  very  grievous  evils,  as  Paul  reminds 
us  in  the  first  chapter  of  the  Second  Epistle  to  the  Thes- 
salonians ;  for  he  says,  that  the  time  will  come  when  the 
Lord  shall  give  to  us  relief  and  refreshment,  and  that  he 
will  visit  our  adversaries  with  punishment. 

The  Prophet  mentions  especially  Nineveh,  that  the  Jews 
might  know  that  there  is  nothing  so  great  and  splendid  in 
the  world  which  God  does  not  esteem  of  less  consequence 
than  the  salvation  of  his  Church,  as  it  is  said  in  Isaiah,  "  I 
will  give  Egypt  as  thy  ransom.'"  So  God  threatens  the 
wealthiest  city,  that  he  might  show  how  much  he  loved  his 
chosen  people.  And  the  Jews  could  not  have  attributed 
this  to  their  own  worthiness  ;  but  the  cause  of  so  great  a 
love  depended  on  their  gratuitous  adoption.  It  afterwards 
follows — 

15.  This  is  the  rejoicing  city  that  15.  Htec  urbs  exultabunda,  quae 

dwelt   carelessly,  that   said  in   her  sedebat  confidenter,  quae  dicebat  in 

heart,  I  am,  and  there  is  none  besides  corde  suo,  Ego  et  non  prseter  me  am- 

me  :  how  is  she  become  a  desolation,  plius:  quomodo  facta  est  in  vastatio- 

a  place  for  beasts  to  lie  down  in!  nem,   cubile  animalibus?    Quisquis 

every  one  that  passeth  by  her  shall  transierit  (vel,  omnis  viator)  super 

hiss,  and  wag  his  hand.  earn  sibilabit,  agitabit  manmii  suam. 

He  seems  to  have  added  this  by  way  of  anticipation,  lest 
the  magnificent  splendour  of  the  city  Nineveh  should  frighten 
the  Jews,  as  though  it  were  exempt  from  all  danger.  The 
Prophet  therefore  reminds  them  here,  that  though  Nineveh 
was  thus  proud  of  its  wealth,  it  could  not  yet  escape  the 
hand  of  God  ;  nay,  he  shows  that  the  greatness,  on  account 
of  which  Nineveh  extolled  itself,  would  be  the  cause  of  its 


CHAP.  II.  15.  COMMENTARIES  ON  ZEPHANIAH.  257 

ruin ;  for  it  would  cast  itself  down  by  its  own  pride :  as  a 
wall,  when  it  swells,  will  not  long-  stand ;  so  also  men,  when 
they  inwardly  swell,  and  vent  their  own  boastings,  burst ; 
and  though  no  one  pushes  them  down,  they  fall  of  them- 
selves. Such  a  destruction  the  Prophet  denounces  on  the 
Ninevites  and  the  Assyrians. 

This,  he  says,  is  the  exulting  city,  which  sat  in  confidence. 
Isaiah  reprobates  in  nearly  the  same  words  the  pride  of 
Babylon:  but  what  Isaiah  said  of  Babylon  our  Prophet 
justly  transfers  here  to  Nineveh.  But  he  no  doubt  had  re- 
spect to  the  Jews,  and  exhibits  Nineveh  in  its  state  of  ruin, 
lest  the  power  of  that  city  should  dazzle  their  eyes  ;  for  we 
are  seized  with  wonder,  when  anything  grand  and  splendid 
presents  itself  to  us.  Here  then  Zephaniah  makes  a  repre- 
sentation of  Nineveh  and  sets  it  before  the  Jews:  "  Behold," 
he  says,  "  ye  see  this  city  full  of  exultation  ;  ye  also  see  that 
it  rests  as  in  a  state  of  safety ;  for  it  is  conscious  of  no  fear ; 
it  regards  itself  exempt  from  the  common  lot  of  men,  as 
though  it  was  built  in  the  clouds.  This  city,"  he  says,  "  is 
above  all  others  celebrated  ;  but  let  not  frail  and  evanescent 
sj)lendour  terrify  you ;  for  God  will  doubtless  in  his  own 
time  overthrow  it  and  reduce  it  to  nothing.'' 

Let  us  also  in  the  meantime  observe  what  I  have  lately 
referred  to, — that  the  cause  of  the  ruin  of  Nineveh  is  de- 
scribed, which  was,  that  it  had  promised  to  itself  a  perpetuity 
in  the  world.  But  let  us  remember,  that  in  this  city  is 
presented  to  us  an  example,  which  belongs  in  common  to  all 
nations, — that  God  cannot  endure  the  presumption  of  men, 
when  inflated  by  their  own  greatness  and  power,  they  do 
not  think  themselves  to  be  men,  nor  humble  themselves  in 
a  way  suitable  to  the  condition  of  men,  but  forget  them- 
selves, as  though  they  could  exalt  themselves  above  the 
heavens. 

But  it  is  necessary  to  examine  the  words :  Nineveh  said 
in  her  heart,  I,  and  besides  me  no  other.  By  these  words  the 
Prophet  means,  that  Nineveh  was  so  blinded  by  its  splen- 
dour that  it  now  defied  every  change  of  fortune.  Had 
Babylon  spoken  thus,  it  would  have  been  no  wonder,  for  it 
had  taken  from  Nineveh  its  sovereignty.      But  we  see  that 

VOL.  IV.  R 


258  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIII. 

the  same  pride  infatuates  people  as  well  as  superior  kings  ; 
for  each  thinks  himself  to  be  great  alone,  and  when  he  com- 
pares himself  with  others,  he  looks  on  them  as  far  below 
him,  as  though  they  were  placed  beneath  his  feet.  Thus 
then  the  Prophet  shows  in  few  words  what  was  the  cause  of 
the  ruin  of  Nineveh :  it  thought  that  its  condition  on  the 
earth  was  fixed  and  perpetual.  If  then  we  desire  to  be  pro- 
tected by  God's  hand,  let  us  bear  in  mind  what  our  condition 
is,  and  daily,  yea,  hourly  prepare  ourselves  for  a  change, 
except  God  be  pleased  to  sustain  us.  Our  stability  is  to 
depend  only  on  the  aid  of  God,  and  from  consciousness  of 
our  infirmity,  to  tremble  in  ourselves,  lest  a  forgetfulness  of 
our  state  should  creep  in. 

He  afterwards  adds.  How  has  it  become  a  desolation  ?  The 
Prophet  accommodates  his  words  to  the  capacities  of  men  : 
for  the  ruin  of  Nineveh  might  have  appeared  incredible. 
Hence  the  Prophet  by  a  question  rouses  the  minds  of  the 
faithful,  that  they  might  not  doubt  the  truth  of  what  God 
declared,  for  he  would  work  in  an  extraordinary  manner. 
This  how  then  intimates,  that  the  Jews  ought  not  to  be  in- 
credulous, while  thinking  that  Nineveh  was  on  all  sides  for- 
tified, so  as  to  prevent  the  occurrence  of  anything  disastrous  : 
for  God  would,  in  a  wonderful  manner  and  beyond  what  is 
usual,  overthrow  it.  Hotu,  then,  has  it  become  a  desolation, 
a  resting-place  for  beasts? 

He  then  subjoins,  Every  one  who  passes  by  will  hiss  and 
shake  his  hand.  The  Prophet  seems  to  point  out  the  future 
reproach  of  Nineveh,  and  to  confirm  also  by  a  different  mode 
of  speaking  what  he  had  before  said,  that  its  ruin  would  be 
wonderful ;  for  the  shaking  of  the  hand  and  hissing  are 
marks  of  rej)roach  :  "  Behold  Nineveh,  which  so  much  flat- 
tered itself !  we  now  see  only  its  sad  ruins."  The  Prophet, 
I  have  no  doubt,  means  here  by  hissing  and  the  shaking  of 
the  hand,  that  Nineveh  would  become  an  ignominious  spec- 
tacle to  all  peojile :  and  the  same  mode  of  speaking  often 
occurs  in  the  Prophets.  "  All  shall  hiss  at  thee  ;"  that  is,  I 
will  make  thee  a  reproach  and  a  disgrace.  Then  the  Pro- 
phet, as  I  have  already  said,  still  declares  the  same  truth — 
that  the  ruin  of  Nineveh  would  be  like  a  miracle ;  for  all 


CHAP.  II.  15.  COMMENTARIES  ON  ZEPIIANI AIL  259 

these  wlio  pass  by  would  Ijc  amazed  ;  as  tliougli  he  had  said, 
"  Behold,  they  will  hiss — What  is  this  ?  and  then  they  will 
shake  the  hand — What  can  be  firm  in  this  world  ?  We  see 
the  principal  scat  of  empire  demolished,  and  differing  no- 
thing from  a  desert."  We  now  perceive  the  meaning  of  the 
Prophet. 

As  this  doctrine  is  also  necessary  for  us  at  this  day,  Ave 
must  notice  the  circumstances  to  which  we  have  referred. 
If,  then,  our  enemies  triumph  now,  and  their  haughtiness  is 
intolerable,  let  us  know,  that  the  sooner  the  vengeance  of 
God  will  overtake  them  ;  if  they  are  become  insensible  in 
their  prosperity,  and  secure,  and  despise  all  dangers,  they 
thus  provoke  God's  wrath,  and  especially  if  to  their  pride 
and  hardness  they  add  cruelty,  so  as  basely  to  persecute  the 
Church  of  God,  to  spoil,  to  plunder,  and  to  slay  his  people, 
as  we  see  them  doing.  Since  then  our  enemies  are  so 
wanton,  we  may  see  as  in  a  mirror  their  near  destruction, 
such  as  is  foretold  by  the  Prophet :  for  he  spoke  not  only  of 
his  own  age,  but  designed  to  teach  us,  by  the  prophetic 
spirit,  how  dear  to  God  is  the  safety  of  his  Church ;  and  the 
future  lot  of  the  ungodly  till  the  end  of  the  world  will  no 
doubt  be  such  as  Nineveh  is  described  here  to  have  been— 
that  though  they  swell  with  pride  for  a  time,  and  promise 
themselves  every  success  against  the  innocent,  God  will  yet 
put  a  stop  to  their  insolence  and  check  their  cruelty,  when 
the  proper  time  shall  come.  I  shall  not  to-day  begin  the 
third  chapter,  for  it  contains  a  new  subject. 

PRAYER. 

Grant,  Almighty  God,  that  as  thou  triest  us  in  the  warfare  of  the 
cross,  and  arousest  most  powerful  enemies,  whose  barbarity 
might  justly  terrify  and  dishearten  us,  were  we  not  depending  on 
thine  aid, — O  grant,  that  we  may  call  to  mind  how  wonderfully 
thou  didst  in  former  times  deliver  thy  chosen  people,  and  how 
seasonably  thou  diilst  bring  them  help,  Avhen  they  were  oppressed 
and  entirely  overwhelmed,  so  that  we  may  learn  at  this  day  to 
flee  to  thy  protection,  and  not  doubt,  but  that  when  thou  be- 
comest  propitious  to  us,  there  is  in  thee  sufficient  power  to  pre- 
serve us,  and  to  lay  prostrate  our  enemies,  how  much  soever  they 


260  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIV. 

may  now  exult  and  think  to  triumph  above  the  heavens,  so  that 
they  may  at  length  know  by  experience  that  they  are  eartlily  and 
frail  creatures,  whose  life  and  condition  is  like  the  mist  which 
soon  vanishes :  and  may  we  learn  to  aspire  after  that  blessed 
eternity,  which  is  laid  up  for  us  in  heaven  by  Christ  our  Lord. 
Amen. 


CHAPTER  III. 
%tti\xve  0nt  l^unDreU  anH  2rb)ftttg*fotttt|), 

1.  Woe  to  her  that  is  filthy  and  1.  Vfe  pollutfe  et  inquinatte,  urbi 
polluted,  to  the  oppressing  city!  direptrici  (vel,  fraudatrici.) 

2.  She  obeyed  not  the_^voice ;  she  2.  Non  audivit  ad  vocem  ;  non 
received  not  correction;  she  trusted  suscepit  disciplinam  (vel,  correctio- 
not  in  the  Lord ;  she  drew  not  near  nem ;)  in  lehova  non  est  contisa;  ad 
to  her  God.  Deum  sxmm  non  appropinquarit. 

The  Propliet  speaks  here  again  against  Jerusalem ;  for 
first,  the  Jews  ought  ever  to  have  been  severely  reproved,  as 
they  were  given  to  many  sins  ;  and  secondly,  because  there 
was  always  there  some  seed  which  needed  consolation :  and 
this  has  been  the  way  pursued,  as  we  have  hitherto  seen,  by 
all  the  Prophets.  But  we  must  also  bear  in  mind,  that  the 
books  now  extant  were  made  up  of  prophetic  addresses,  that 
we  might  understand  what  was  the  sum  of  the  doctrine 
delivered. 

The  Prophet  here  makes  this  charge  against  the  Jews, 
that  they  were  polluted  and  become  filthy.  And  he  ad- 
dresses Jerusalem,  where  the  sanctuary  was ;  and  it  might 
therefore  seem  to  have  been  sui3erior  to  other  cities ;  for 
God  had  not  in  vain  chosen  that  as  the  place  for  his  worship. 
But  the  Prophet  shows  how  empty  and  fallacious  was  any 
boasting  of  this  kind ;  for  the  city  which  God  had  conse- 
crated for  himself  had  polluted  itself  with  many  sins.  The 
Prophet  seems  to  allude  to  the  ancient  rites  of  the  law, 
which,  though  many,  had  been  prescribed,  we  know,  by  God, 
that  the  people  might  observe  a  holy  course  of  life :  for  the 
ceremonies  could  not  of  themselves  wash  away  their  filth  ; 
but  the  people  were  instructed  by  these  external  things  to 


CHAP.  III.  1,  2.       COMMENTARIES  ON  ZEPHANIAH.  261 

worsliip  God  in  a  holy  and  pure  manner.  As  tlien  tliey  often 
washed  tliemselves  with  water,  and  as  they  carefully  observed 
other  rites  of  outward  sanctity,  the  Prophet  derides  their 
hypocrisy,  for  they  did  not  regard  the  real  design  of  the 
ceremonies.  Hence  he  says,  that  they  were  polluted,  though 
in  appearance  they  might  be  deemed  the  most  pure ;  for 
they  were  defiled  as  to  their  whole  life.^ 

He  adds  that  the  city  was  lUVn,  eiune,  some  render  it 
the  city  of  dove,  or,  a  dove  ;  for  the  word  has  this  meaning : 
and  they  take  it  metaphorically  for  a  foolish  and  thoughtless 
city,  as  we  find  it  to  be  so  understood  in  Hos.  vii.  1 1 ;  where 
Ephraim  was  said  to  be  a  dove,  because  the  people  were 
void  of  reason  and  knowledge,  and  of  their  own  accord  ex- 
posed tliemselves  to  traps  and  snares.  Some  then  consider 
this  place  to  have  this  meaning, — that  Jerusalem,  which 
ought  to  have  been  wise,  was  yet  wholly  fatuitous  and  foolish. 
But  it  may  be  easily  gathered  from  the  context,  that  the 
Prophet  means  another  thing,  even  this, — that  Jerusalem  was 
given  to  plunder  and  fraud ;  for  the  verb  11^,  ine,  signifies 
to  defraud  and  to  take  by  force  what  belongs  to  another ; 
and  it  means  also  to  circumvent  as  well  as  to  plunder.     He 


»  The  first  word,  nx"11tt,  is  rendered  "rebellious"  by  Neivcome  and  Hen- 
derson. The  Vulgate  is  nearly  the  same,  "provocatrix — provoking," 
The  verb  is  K"lO,  once  in  HiphU'm  Job  xxxix.  8;  and  to  take  it  to  be  the 
same  with  mO,  to  rebel,  is  gratuitous.  The  context  in  Job  shows  its  idea 
to  be  that  of  raising  up  or  swelling;  and  Farkhurst  very  properly  renders 
the  participle  here,  swelling,  arrogant,  insolent ;  and  this  notion  entirely 
corresponds  with  the  character  given  of  the  city  in  the  next  verse ;  being 
arrogant,  it  did  "  not  hear  the  voice  "  of  God.  The  verse  may  be  rendered 
thus — 

Woe  to  the  arrogant  and  polluted, 

The  city,  which  is  an  oppressor ! 
Then  follows  a  specification  as  to  her  conduct, — 

She  has  not  hearkened  to  the  voice. 

She  has  not  received  instruction ; 

In  Jehovah  has  she  not  trusted, 

To  her  God  has  she  not  drawn  nigh. 
To  "  obey  the  voice,"  as  given  in  our  version  and  by  Newcome,  is  not 
quite  correct ;  she  was  too  arrogant  even  to  hear  or  attend  to  the  voice. 
"  Correction,"  as  in  oiu-  version,  and  by  Calvin,  is  rendered  "instruction" 
by  Neu'come  and  Henderson;  for  "ID1D  has  often  this  meaning.  The 
Septuagiitt  have  ^a;J«-.;av — disciphne.  But  the  same  phrase  occurs  in  ver. 
7,  where  the  word  necessarily  means  instruction,  by  way  of  warning, 
commmiicated  by  the  example  of  others. — Ed. 


262  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIV. 

therefore  means  no  doubt,  that  Jerusalem  was  a  city  full  of 
every  kind  of  iniquity,  as  he  had  before  called  it  a  polluted 
city ;  and  then  he  adds  an  explanation. 

The  Prophet  in  the  first  verse  seems  to  have  in  view  the 
two  tables  of  the  law.  God,  we  know,  requires  in  the  law 
that  his  people  should  be  holy  ;  and  then  he  teaches  the 
way  of  living-  justly  and  innocently.  Hence  when  the  Pro- 
phet called  Jerusalem  a  polluted  city,  he  meant  briefly  to 
show  that  the  whole  worship)  of  God  was  there  corrupted, 
and  that  no  regard  for  true  religion  flourished  there  ;  for  the 
Jews  thought  that  they  had  performed  all  their  duty  to  God, 
Avlien  they  washed  away  their  filth  by  water.  Such  was  the 
extremely  foolish  notion  which  they  entertained :  but  we 
know  and  they  ought  to  have  known  that  the  worship  of 
God  is  spiritual.  He  afterwards  adds,  that  the  city  ivas 
rapacious,  under  which  term  he  includes  every  kind  of  in- 
justice. 

It  follows,  She  heard  not  the  voice,  she  received  not  correc- 
tion. The  Prophet  now  explains  and  defines  what  the 
pollution  was  of  which  he  had  spoken:  for  true  religion 
begins  with  teachableness  ;  when  we  submit  to  God  and  to 
his  word,  it  is  really  to  enter  on  the  work  of  worshipping 
him  aright.  But  when  heavenly  truth  is  despised,  though 
men  may  toil  much  in  outward  rites,  yet  their  impiety  dis- 
covers itself  by  their  contumacy,  inasmuch  as  they  sufler  not 
themselves  to  be  ruled  by  God's  authority.  Hence  the 
Prophet  shows,  that  whatever  the  Jews  thought  of  their 
purity  at  Jerusalem,  it  was  nothing  but  filth  and  pollution. 
He  says,  that  they  were  unteacliable,  because  they  did  not 
hear  the  Prophets  sent  to  them  by  God. 

This  ought  to  be  carefully  noticed ;  for  without  this  be- 
ginning many  torment  themselves  in  the  work  of  serving- 
God,  and  do  nothing,  because  obedience  is  better  than  sa- 
crifice. If,  then,  we  wish  our  efforts  to  be  approved  by  God, 
we  must  begin  with  faith  ;  for  except  the  word  of  God  ob- 
tains credit  with  us,  whatever  we  may  oflfer  to  him  are  mere 
human  inventions.  It  is,  in  the  second  place,  added,  that 
they  did  not  receive  correction  ;  and  this  was  no  superfluous 
addition.     For  when  God  sees  that  we  are  not  submissive, 


CHAP.  III.  1,  2.     COMMENTARIES  ON  ZEPHANIAH.  263 

and  that  Ave  do  not  willingly  come  to  him  when  he  calls  us, 
he  strengthens  his  instruction  by  chastisements.  He  allures 
us  at  first  to  himself,  he  emi^loys  kind  and  gentle  invita- 
tions ;  but  when  he  sees  us  delaying,  or  even  going  back, 
he  begins  to  treat  us  more  roughly  and  more  severely :  for 
teaching  without  the  goads  of  reproof  would  have  no  effect. 
But  when  God  teaches  and  reproves  in  vain,  it  then  appears 
that  our  disposition  is  wicked  and  perverse.  So  the  Pro- 
phet intended  here  to  show  the  wickedness  of  his  people  as 
extreme,  by  saying,  that  they  heard  not  the  voice  nor  re- 
ceived coi'rection  ;  as  though  he  had  said,  that  the  wicked- 
ness of  his  people  was  unhealable,  for  they  not  only  rejected 
the  doctrine  of  salvation,  when  oifered,  but  also  obstinately 
rejected  all  warnings,  and  would  not  bear  any  correction. 

But  we  must  bear  in  mind,  that  the  Prophet  had  to  do 
with  that  holy  people  whom  God  had  chosen  as  his  peculiar 
treasure.  There  is  therefore  no  reason  why  those  who  pro- 
fess the  name  of  Christians  at  this  day  should  exempt  them- 
selves from  this  condemnation  ;  for  our  condition  is  not 
better  than  the  condition  of  that  people.  Jerusalem  was  in 
an  especial  manner,  as  we  have  already  said,  the  sanctuaiy, 
as  it  were,  of  God :  and  yet  we  see  how  severely  the  Pro- 
phet reproves  Jerusalem  and  all  its  inhabitants.  We  have 
no  cause  to  flatter  ourselves,  except  we  willingly  submit  to 
God,  and  suffer  ourselves  to  be  ruled  by  his  word,  and  except 
we  also  patiently  bear  correction,  when  his  teaching  takes 
no  suitable  effect,  and  when  there  is  need  of  sharp  goads  to 
stimulate  us. 

He  afterwards  adds,  that  it  did  not  trust  in  the  Lord,  nor 
draw  nigh  to  its  God.  The  Prophet  discovers  here  more 
clearly  the  spring  of  impiety — that  Jerusalem  placed  not  the 
hope  of  salvation  in  God  alone ;  for  from  hence  flowed  all 
the  mass  of  evils  which  prevailed ;  because  if  we  inquire 
how  it  is  that  men  burn  with  avarice,  why  they  are  insati- 
able, and  why  they  wantonly  defraud  and  plunder  one  an- 
other, we  shall  find  the  cause  to  be  this — that  they  trust  not 
in  God.  Rightly  then  does  the  Prophet  mention  this  here, 
among  other  pollutions  at  Jerusalem,  as  the  chief — that  it 
did  not  put  its  trust  in  God.     The  same  also  is  the  cause 


264  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIV. 

and  origin  of  all  superstitions ;  for  if  men  felt  assured  that 
God  alone  is  enough  for  them,  they  would  not  follow  here 
and  there  their  own  inventions.  We  hence  see  that  unbelief 
is  not  only  the  mother  of  all  the  evil  deeds  by  which  men 
wilfully  wrong  and  injure  one  another,  but  that  it  is  also  tlie 
cause  of  all  superstitions. 

He  says,  in  the  last  place,  that  it  did  not  draw  nigh  to 
God.  The  Prophet  no  doubt  charges  the  Jews  that  they 
wilfully  departed  from  God  when  he  was  nigh  them  ;  yea, 
that  they  wholly  alienated  themselves  from  him,  while  he 
was  ready  to  cherish  them,  as  it  were,  in  his  own  bosom. 
This  is  indeed  a  sin  common  to  all  who  seek  not  God  ;  but 
Jerusalem  sinned  far  more  grievously,  because  she  would 
not  draw  nigh  to  God,  by  whom  she  saw  that  she  was 
sought.  For  why  was  the  law  given,  wliy  was  adoption 
vouchsafed,  and  in  short,  why  had  they  the  various  ordi- 
nances of  religion,  except  that  they  might  join  themselves 
to  God  ?  '  And  now  Israel,'  said  Moses,  '  what  does  the  Lord 
thy  God  require  of  thee,  except  to  cleave  to  him?'  God 
thus  intended  his  law  to  be,  as  it  were,  a  sacred  bond  of 
union  between  him  and  the  Jews.  Now  when  they  Avan- 
dered  here  and  there,  that  they  might  not  be  united  to  him, 
it  was  a  diabolical  madness.  Hence  the  Prophet  here  does 
not  only  accuse  the  Jews  of  not  seeking  God,  but  of  with- 
drawing themselves  from  him  ;  and  thus  they  were  ungovern- 
able. The  Lord  sought  to  tame  them  ;  but  they  were  like 
wild  beasts.     It  now  follows — 

3.  Her  princes        3.  Principes  ejus  in  medio  ejus,  leones  rugientes ;  judi- 

within   her    are  ces  ejus  lupi  vespertini,  non  lacerant  ad  mane  (alii  non 

roaring      lions  ;  differunt,  nempe  ossa  commimtere ;  sed  D"1J,  proprie  sig- 

her  judges    are  nijicat,  conterere  vet,  frangere :  ergo  de  ossibus  loquitur 

evening  wolves ;  Propheta,  quod  scilicet  non  expectarent  usque  ad  mane, 

they   gnaw   not  tit  ipsa  contererent  dcntibus ;  sed  prm  fame,  vel  potius 

the  bones  tiU  the  rabie  prcedam  statlm,  lacerarent ;  imo  etiatn  co7itererent 

morrow.  ossa  dentibus.) 

The  Prophet  now  exj)lains  what  we  have  stated  respect- 
ing plunder  and  fraud.  He  confirms  that  he  had  not  with- 
out reason  called  Jerusalem  HiVn,  eiune,  a  rapacious  city, 
or  one  given  to  plunder;  for  the  princes  were  like  lions  and 


CHAP.  III.  8.  COMMENTARIES  ON  ZEPHANIAH.  265 

the  judges  like  wolves.  And  when  he  speaks  of  judges,  he 
does  not  spare  tlie  common  people ;  but  he  shows  that  all 
orders  were  then  corrupt :  for  thougli  no  justice  or  equity  is 
regarded  by  the  people,  there  will  yet  remain  some  shame 
among  the  judges,  so  as  to  retain  the  people  at  least  within 
some  limits,  that  an  extreme  licentiousness  may  not  prevail : 
but  when  robbery  is  practised  in  the  court  of  justice,  what 
can  be  said  of  such  a  city  ?  We  hence  see  that  the  Prophet 
in  these  words  describes  an  extreme  confusion :  The  princes 
of  Jerusalem,  he  says,  are  lions.  And  we  have  elsewhere 
similar  declarations  ;  for  the  Prophets,  when  it  was  their 
object  to  condemn  all  from  the  least  to  the  greatest,  did  yet 
direct  their  discourse  especially  to  the  judges. 

And  this  is  worthy  of  being  noticed,  for  there  was  then 
no  Church  of  God,  except  at  Jerusalem.  Yet  the  Prophet 
says,  that  the  judges,  and  prophets,  and  priests,  were  all 
apostates.  What  comfort  could  the  faithful  have  had  ?  But 
we  hence  see  that  the  fear  of  God  had  not  wholly  failed  in  his 
elect,  and  that  they  firmly  and  with  an  invincible  heart  con- 
tended against  all  oifences  and  trials  of  this  kind.  Let  us 
also  learn  to  fortify  ourselves  at  this  day  with  the  same 
courage,  so  that  we  may  not  faint,  however  much  impiety 
may  everyAvhere  prevail,  and  all  religion  may  seem  extinct 
among  men. 

But  we  may  also  hence  learn,  how  foolishly  the  Papists 
pride  themselves  in  their  vain  titles,  as  though  they  thought 
that  God  was  bound  as  it  were  to  them,  because  they  have 
bishops  and  pastors.  But  the  Prophet  shows,  that  even 
those  who  performed  the  ordinary  office  of  executing  the 
laws  could  yet  be  the  wicked  and  perfidious  despisers  of 
God.  He  also  shows,  that  neither  prophets  nor  priests  ought 
to  be  spared  ;  for  when  God  sets  them  over  his  Church,  he 
gives  them  no  power  to  tyrannize,  so  that  they  might  dare 
to  do  anything  with  impunity,  and  not  be  reproved.  For 
though  the  priesthood  under  the  law  was  sacred,  we  yet  see 
that  it  was  subject  to  correction.  So  let  no  one  at  this  day 
claim  for  himself  a  privilege,  as  though  he  Avas  exempt  from 
all  instiniction  and  reproof,  while  occupying  a  high  station 
among  the  people  of  God. 


266  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIV, 

He  distinguishes  between  princes  and  judges  ;  and  the 
reason  is,  because  the  kingdom  was  as  yet  standing.  So  the 
courtiers,  who  Avcre  in  favour  and  authority  with  the  king, 
drew  a  part  of  the  spoil  to  themselves,  and  the  judges  de- 
voured another  part.  Though  Scripture  often  makes  no 
diiference  between  these  two  names,  yet  I  doubt  not  but  he 
means  by  D''*)K^,  sherim,  princes,  the  chiefs  who  were  cour- 
tiers ;  and  he  calls  them  D''!ID£2J^,  shephthim,  judges,  who 
administered  justice.  And  he  says  that  the  judges  were 
evening  wolves,  that  is,  hungry,  for  wolves  become  furious 
in  the  evening  when  they  have  been  roaming  about  all  day 
and  have  found  nothing.  As  their  want  sharpens  the 
savageness  of  wolves,  so  the  Prophet  says  that  the  judges 
were  hungry  like  evening  wolves,  whose  hunger  renders 
them  furious.  And  for  the  same  purpose  he  adds,  that  they 
br^oke  not  the  hones  in  the  morning  ;  that  is,  they  waited  not 
till  the  dawn  to  break  the  bones  ;^  for  when  they  devoured 
the  flesh  they  also  employed  their  teeth  in  breaking  the 
bones,  because  their  voracity  was  so  great.  We  now  appre- 
hend the  Prophet's  meaning.     It  afterwards  follows — 

4.  Her  Prophets  are  light  and        4.  Prophetfe  ejus  leves  {vel,  futi- 

treacherous  persons :  her  priests  have  les,)  viri  transgressionum ;  sacerdotes 

polluted  the   sanctuary,  they  have  ejus  poUuerunt  sanctum  {vel,  sanctu- 

done  violence  to  the  law.  arium,)  sustiderant  legem. 

The  Prophet  again  reverts  to  the  pollution  and  filth  of 
which  he  has  spoken  in  the  first  verse.  He  shows  that  he 
had  not  without  reason  cried  against  the  polluted  city ;  for 


^  This  is  the  explanation  of  Grotius,  Mcdc  and  Henderson.  The  latter's 
version  is — "  They  gnav/  no  bones  in  the  morning;"  ■(.  e.,  all  is  devoured 
in  the  night.  Newcome,  adopting  the  conjecture  of  Houbk/ant,  supposes 
the  true  reading  to  be  10^^  and  gives  this  rendering — "  They  wait  not 
until  the  morning,"  which  seems  to  have  no  meaning  in  this  connection. 
What  Cocceius  proposes  is  more  probable — "  Who  have  not  gnawed  in  the 
morning ; "  and  on  this  account  they  were  exceedingly  voracious  in  the 
evening.  But  the  idea  of  our  common  version  is  very  appropriate ;  it  im- 
plies that  they  were  Hke  wild  beasts  prowling  all  night,  and  carrying  as  it 
were  their  prey  to  their  dens,  that  they  might  devom-  it  there  in  the  morn- 
ing. This  is  the  view  taken  by  Henri/.  "  They  devour  the  flesh,"  says 
Adam  Clarke,  "  in  the  night,  and  gnaw  the  bones,  and  extract  the  marrow 
after  wards . " — Ed. 


CHAP.  III.  4.  COMMENTARIES  ON  ZEPHANIAH.  267 

tlioiigli  the  Jews  used  their  wasliings,  tliey  could  not  yet 
make  themselves  clean  in  this  manner  before  God,  as  the 
whole  of  religion  was  corrupted  by  them. 

He  says  that  the  Prophets  ivere  light  He  alone  speaks 
here,  and  he  condemns  the  many.  We  hence  see  that  there 
is  no  reason  why  the  ungodly  should  allege  their  great 
number,  when  God  by  his  word  accuses  them,  as  the  Papists 
do  at  this  day,  who  deny  it  to  be  right  in  one  or  two,  or  few 
men,  to  speak  against  their  impiety,  however  bad  the  state 
of  things  may  be ;  there  must  be  the  consent  of  the  whole 
world,  as  though  the  Prophet  was  not  alone,  and  had  not  to 
contend  with  a  great  many.  It  is  indeed  true  that  he  taught 
at  the  same  time  with  the  Prophet  Jeremiah,  as  we  have 
elsewhere  seen ;  but  yet  hardly  two  or  three  did  then  dis- 
charge faithfully  their  office  of  teaching  ;  and  from  this  and 
other  places  we  learn  that  the  false  Prophets,  relying  on 
their  number,  were  on  that  account  bolder.  But  Zephaniah 
did  not  for  this  reason  cease  to  cry  against  them.  However 
much  then  the  false  Prophets  raged  against  him,  and  terri- 
fied him  by  the  show  of  their  number,  he  still  exercised  his 
liberty  in  condemning  them.  So  at  this  day,  though  the 
whole  w^orld  should  unite  in  promoting  impiety,  there  is  yet 
no  reason  why  the  few  should  be  disheartened  when  observ- 
ing the  worship  of  God  perverted ;  but  they  ought  on  the 
contrary  to  encourage  themselves  by  this  example,  and 
strenuously  to  resist  thousands  of  men  if  necessary ;  for  no 
union  formed  by  men  can  possibly  lessen  the  authority  of 
God. 

It  now  follows  that  they  were  men  of  transgressions.  What 
we  render  "  light,"  others  render  "empty;"  {vacuo  s ;)  but 
the  word  D'^TMIS,  2^uche2im,  means  strictly  men  of  nought, 
and  also  the  rash,  and  those  who  are  void  of  judgment  as 
well  as  of  all  moderation.  In  short,  it  is  the  same  as  though 
the  Prophet  had  said  that  they  were  stupid  and  blind  ;  and 
he  says  afterwards  that  they  were  fraudulent,  than  Avhich 
there  is  nothing  more  inconsistent  with  the  Prophetic  office. 
But  Zephaniah  shows  that  the  whole  order  was  then  so  de- 
generated among  the  people,  that  the  thickest  darkness 
prevailed  among  those  very  leaders  whose  office  it  was  to 


268  THE  TWELVE  MINOE  PROPHETS.  LECT.  CXXIV. 

bring  forth  the  light  of  celestial  truth.  And  he  makes  a 
concession  by  calling  them  Prophets,  The  same  we  do  at 
this  day  when  we  speak  of  Popish  bishops.  It  is  indeed 
certain  that  they  are  unworthy  of  so  honourable  a  title  ;  for 
they  are  blinder  than  moles,  so  that  they  are  far  from  being 
overseers.  We  also  know,  that  they  are  like  brute  beasts ; 
for  they  are  immersed  in  their  lusts :  in  short,  they  are  un- 
worthy to  be  called  men.  But  we  concede  to  them  this  title, 
in  order  that  their  turpitude  may  be  more  apparent.  The 
Prophet  did  the  same,  when  he  said,  that  the  Jews  did  not 
draw  nigh  to  their  God  ;  he  conceded  to  them  what  they 
boasted ;  for  they  ever  wished  to  be  regarded  as  the  holy 
and  peculiar  people  of  God :  but  their  ingratitude  did  hence 
become  more  evident,  because  they  went  back  and  turned 
to  another  object,  when  God  was  ready  to  embrace  them,  as 
though  they  designedly  meant  to  show  that  they  had  nothing 
to  do  with  him.  It  is  then  the  same  manner  of  speaking, 
that  Zephaniah  adopts  here,  when  he  says,  that  the  Prophets 
were  light  and  men  of  transgressions.^ 

He  then  adds.  The  priests  have  polluted  the  holy  place. 
The  tribe  of  Levi,  we  know,  had  been  chosen  by  God ;  and 
those  who  descended  from  him,  were  to  be  ministers  and 
teachers  to  others :  and  for  this  reason  the  Lord  in  the  law 

1  Her  prophets  are  light,  they  are  treacherous  men. — Newcome. 
Her  prophets  are  vainglorious,  hypocritical  men. — Henderson. 

The  word  rendered  "light,"  occurs  once  as  a  verb  in  Gen.  xlix.  4;  and 
means  evidently  to  "  overflow "  as  a  river,  and  not  "  unstable,"  as  in  our 
version.  It  is  appUed  as  a  participle  in  Judges  ix.  4,  to  designate  persons 
overflowing  in  wickedness,  dissolute,  licentious,  dissipated ;  and  as  a  noun 
in  Jer.  xxiii.  32,  to  set  forth  the  licentious  conduct  of  the  false  prophets, 
who  like  the  priests  under  the  Papacy,  were  given  to  lasci^^lousness,  and 
"committed  adultery  -with  their  neighbours'  wives,"  Jer.  xxix.  23.  See 
also  Jer.  xxiii.  14.  As  Zephaniah  was  cotemporary  with  Jeremiah,  his 
description  of  the  Prophets  is  thus  seen  to  be  the  same,  "  Her  Prophets  are 
licentious,"  or  lascivious. 

Men  of  dissimulations  or  deceits,  DHil  ''t^*3^?,  signify,  that  under  the 
pretence  of  telling  the  truth,  they  dehvered  what  was  false;  or  in  the  words 
of  Jeremiah,  they  "  caused  the  people  to  err  by  their  Ues,"  while  they  pre- 
tended to  deliver  true  messages  from  God  :  so  that  Jer.  xxiii.  32,  contains 
an  explanation  of  this  clause.  "Deceiving  men"  woidd  perhaps  be  the 
best  rendering.  Though  they  were  licentious,  yet  they  deceived  men,  and 
made  them  to  believe  that  they  were  true  Prophets.  They  were  impostors, 
and  notwithstanding  their  immoral  character,  they  persuaded  deluded  men 
that  they  were  true  and  faitliful. — Ed. 


CHAP.  III.  4.  COMMENTARIES  ON  ZEPHANIAH.  269 

ordered  the  Levites  to  be  dispersed  through  the  whole  coun- 
try. He  miglit  indeed  have  given  them  as  to  the  rest,  a  fixed 
habitation  ;  but  his  will  was,  that  they  should  be  dispersed 
among  the  whole  population,  that  no  part  of  the  land  should 
be  without  good  and  faithful  ministers.  The  Prophet  now 
charges  them,  that  they  had  polluted  the  holy  place.  By 
the  word,  K^lp,  kodash,  the  Prophet  means  whatsoever  is 
holy;  at  the  same  time  he  speaks  of  the  sanctuary.  More- 
over, since  the  sanctuary  was  as  it  were  the  dwelling-place 
of  God,  when  the  Prophets  speak  of  divine  worship  and 
religion,  they  include  the  whole  under  the  word.  Temple,  as 
in  this  place.  He  says  then  that  the  sanctuary  was  polluted 
by  the  priests,  and  then  that  they  took  away  or  subverted 
the  law.^ 

We  here  see  how  boldly  the  Prophet  charges  the  priests. 
There  is  then  no  reason  why  they  who  are  divinely  appointed 
over  the  Church  should  claim  for  themselves  the  liberty  of 
doing  what  they  please  ;  for  the  priests  might  have  boasted 
of  this  privilege,  that  without  dispute  everything  was  lawful 
for  them.  But  we  see  that  God  not  only  calls  them  to  order 
by  his  Prophets,  but  even  blames  them  more  than  others, 
because  they  were  less  excusable.  Now  the  Papists  boast, 
that  the  clergy,  even  the  very  dregs  collected  from  the  filthiest 
filth,  cannot  err  ;  which  is  extremely  absurd  ;  for  they  are  not 


^  The  word,  tiHp,  as  Calvin  intimates,  does  not  specifically  mean  the 
sanctuary,  but  holiness,  or,  as  Henderson  renders  it,  "^Yhat  is  sacred,"  or 
holy.  Both  our  version  and  Newcome  improperly  render  it  "  the  sanctu- 
ary." The  explanation  of  what  is  meant  may  be  foimd  in  Ezek.  xxii.  2G. 
Tlie  word  for  sanctuary  is  tn^12.     See  Ezek.  xxiii.  38,  39. 

The  words,  \TWT\  IDDPI,  have  been  taken  to  mean, — either,  "  They  vio- 
lated the  law,"  as  the  words  are  rendered  in  Ezek.  xxii.  26,  that  is,  trans- 
gressed it  by  acting  contrary  to  it ;  or,  "  They  perverted  the  law,"  forcing 
it,  as  it  were,  out  of  its  plain  meaning  by  subtle  glosses.  The  ISeptuagint 
render  the  verb  nSirrnrav — set  aside  or  aboUshed,  in  Ezekiel,  and  here 
atntovfft — act  impiously.  "Transgressed,"  says  Grot  ins;  "Do  violence 
to,"  say  Piscator  and  Drusius,  that  is,  by  wresting  its  words.  It  occurs 
much  oftener  as  a  noun  than  as  a  verb,  and  it  commonly  means  a  wrong  or 
injustice  done  in  an  outrageous  and  violent  manner.  According  to  this 
general  idea,  we  may  render  the  phrase  here,  "  they  have  outraged  the 
law,"  either  by  their  conduct,  or  by  their  comments.  It  was  in  either  case 
a  wrong  done  to  the  law,  that  was  enormous,  passing  all  reason  and  decency. 
So  that  to  transgress,  or  to  violate,  or  to  do  violence  to,  or  to  pervert  the 
law,  does  not  convey  the  fidl  meaning. — Ed. 


270  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIV. 

better  than  the  successors  of  Aaron.  But  we  see  what  the 
Prophet  objects  now  to  them, — that  they  subverted  the  law: 
he  not  only  condemns  their  life,  but  says  also,  that  they  were 
perfidious  towards  God ;  for  they  strangely  corrupted  the 
whole  truth  of  religion.  The  Papists  confess,  that  they  in- 
deed can  sin,  but  that  the  sin  dwells  only  in  their  moral 
conduct.  They  yet  seek  to  exempt  themselves  from  all  the 
danger  of  going  astray.  Though  the  Levitical  priests  were 
indeed  chosen  by  the  very  voice  of  God,  we  yet  see  that  they 
were  apostates.  But  God  confirms  the  godly,  that  they 
might  not  abandon  themselves  to  impiety,  though  they  saw 
their  very  leaders  going  astray,  and  rushing  headlong  into 
ruin.  For  it  behoved  the  faithful  to  fortify  themselves  with 
constancy,  when  the  priests  not  only  by  their  bad  conduct 
withdrew  the  people  from  every  fear  of  God,  but  also  per- 
verted every  sound  doctrine ;  it  behoved,  I  say,  the  faithful 
to  remain  then  invincible.  Though  then  at  this  day  those 
who  hold  the  highest  dignity  in  the  Church  neglect  God  and 
even  despise  every  celestial  truth,  and  thus  rush  headlong 
into  ruin,  and  though  they  attempt  to  turn  God's  truth  into 
falsehood,  yet  let  our  faith  continue  firm  ;  for  John  has  not 
without  reason  declared,  that  it  ought  to  be  victorious  against 
the  whole  world.  (1  John  v.  4.)     It  follows — 

5.  The  just  Lord  is  in  the  midst  5.   lehova  Justus  in  medio  ejus, 

thereof ;   he  will   not   do  iniquity  :  non  faciet  iniquitatem :  mane,  mane 

every  morning   doth   he   bring  his  judicium  suum   proferet  in   lucem, 

judginent  to  light,  he  faileth  not;  non  deficiet :  neque  tamen  cognoscet 

but  the  imjust  knoweth  no  shame.  iniquus  pudorem. 

Here  the  Prophet  throws  back  against  hypocrites  what 
they  were  wont  to  pretend,  when  they  sought  wickedly  to 
reject  every  instruction  and  all  warnings  ;  for  they  said,  that 
God  dwelt  in  the  midst  of  them,  like  the  Papists  at  the  jjre- 
sent  day,  who  raise  up  this  as  their  shield  against  us, — that 
the  Church  is  the  pillar  of  the  truth.  Hence  they  think 
that  all  their  wicked  deeds  are  defended  by  this  covering. 
So  the  Jews  at  that  time  had  this  boast  ever  on  their  lips, — 
"  We  are  notwithstanding  the  holy  people  of  God,  and  he 
dwells  in  the  midst  of  us,  for  he  is  worshipped  in  the  Temple, 


CHAP.  III.  5.  COMMENTARIES  ON  ZEPIIANIAH.  271 

wliicli  lias  been  built,  not  according  to  men's  will,  but  by 
his  command  ;  for  that  voice  proceeded  not  from  earth,  but 
came  from  heaven,  '  This  is  my  rest  for  ever,  here  will  I 
dwell/"  (Ps.  cxxxii.  14.)  Since  then  the  Jews  were  in- 
flated with  this  presumption,  the  Prophet  concedes  what  they 
claimed,  that  God  dwelt  among  them  ;  but  it  was  for  a  far 
different  purpose,  which  was,  that  they  might  understand, 
that  his  hand  was  nigh  to  punish  their  sins.  This  is  one 
thing. 

Jehovah  is  in  the  midst  of  them ;  "  Granted,"  he  says ; 
"  I  allow  that  he  dwells  in  this  city ;  for  he  has  commanded 
a  temple  to  be  built  for  him  on  Mount  Sion,  he  has  ordered 
a  holy  altar  for  himself;  but  why  does  God  dwell  among 
you,  and  has  preferred  this  habitation  to  all  others  ?  Surely, 
he  says,  he  will  not  do  iniquity.  Consider  now  what  the 
nature  of  God  is  ;  for  when  he  jjurposcd  to  dwell  among  you, 
he  certainly  did  not  deny  himself,  nor  did  he  cease  to  be 
what  he  is.  There  is  therefore  no  reason  for  you  to  imagine, 
as  though  God  intended,  for  the  sake  of  those  to  whom  he 
bound  himself,  to  throw  aside  his  own  justice,  or  intended  to 
pollute  himself  by  the  defilements  of  men."  He  warns  the 
Jews,  that  they  absurdly  blended  these  things  together. 
Ood  then  who  dwells  in  the  midst  of  you,  will  not  do  iniquity; 
that  is,  "  He  will  not  approve  of  your  evil  deeds  ;  and  though 
he  may  for  a  time  connive  at  them,  he  will  not  yet  bear 
with  them  continually.  Do  not  therefore  foolishly  flatter 
yourselves,  as  though  God  were  the  approver  of  your  wick- 
edness." 

Some  apply  this  to  the  people, — that  they  ought  not  to 
have  done  iniquity ;  but  this  is  a  strained  exposition,  and 
altogether  foreign  to  the  context.  Most  other  interpreters 
give  this  meaning,  that  God  is  just  and  will  do  no  iniquity, 
for  he  had  sufficient  reasons  for  executing  his  vengeance  on 
a  people  so  wicked.  They  hence  think,  that  the  Prophet 
anticipates  the  Jews,  lest  they  murmured,  as  though  the 
Lord  was  cruel  or  too  rigid.  He  will  not  do  iniquity,  that 
is,  "  Though  the  Lord  may  inflict  on  you  a  most  grievous 
punishment,  yet  he  cannot  be  arraigned  by  you  as  unjust  ; 
and  ye  in  vain  contend  with  him,  for  he  will  ever  be  found 


272  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXV. 

to  be  a  righteous  judge."  But  this  also  is  a  very  frigid  ex- 
planation. Let  us  bear  in  mind  what  I  have  already  said, — 
that  the  Prophet  here,  by  way  of  irony,  concedes  to  the 
Jews,  that  God  dwelt  among  them,  but  afterwards  brings 
against  them  what  they  thought  was  a  protection  to  them, — 
"  God  dwells  in  the  midst  of  you  ;  I  allow  it,  he  says  ;  but 
is  not  he  a  just  God  ?  Do  not  then  dream  that  he  is  one 
like  yourselves,  that  he  approves  of  your  evil  deeds.  God 
will  not  do  iniquity  ;  ye  cannot  prevail  with  him  to  renounce 
himself,  or  to  change  his  own  nature.  Why  then  does  God 
dwell  in  the  midst  of  you  ?  In  the  morning,  in  the  morning, 
he  says,  his  judgment  will  he  bring  forth  to  light;  the  Lord 
will  daily  bring  forth  his  judgment."  How  this  is  to  be 
understood,  we  shall  explain  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  inasmuch  as  thou  hast  deigned  to  favour 
us  with  an  honour  so  invaUiable,  as  to  adopt  us  for  a  holy  people 
to  thee,  and  to  separate  us  from  the  world, — O  grant,  that  we 
may  not  close  our  eyes  against  the  light  of  thy  truth,  by  which 
thou  showest  to  us  the  way  of  salvation ;  but  may  we  with  true 
docility  follow  where  thou  callest  us,  and  never  cast  away  the  fear 
of  thy  majesty,  nor  mock  thee  with  frivolous  ceremonies,  but 
strive  sincerely  to  devote  ourselves  wholly  to  thee,  and  to  cleanse 
ourselves  from  all  defilements,  not  only  of  the  flesh,  but  also  of 
the  spirit,  that  by  thus  seeking  true  holiness,  we  may  aspire  after 
and  dihgently  labour  for  that  heavenly  perfection,  from  wliich 
we  are  as  yet  far  distant ;  and  may  we  in  the  meantime,  relying 
on  the  favour  of  thy  only-begotten  Son,  lean  on  thy  mercy;  and 
while  depending  on  it,  may  we  ever  grow  up  more  and  more  into 
that  true  and  perfect  union,  reserved  for  us  in  heaven,  when  we 
shall  be  made  partakers  of  thy  glory,  through  Christ  our  Lord. 
Amen. 


"We  began  yesterday  to  explain  the  passage,  where  the 
Prophet  says,  that  God  dwelt  at  Jerusalem,  but  that  he  was 
notwithstanding  just,  and  could  not  possibly  associate  with 


CHAP.  III.  5.  COMMENTABIES  ON  ZEPHANIAH.  273 

tlic  ungodly  and  the  wicked,  because  lie  changes  not  his 
nature  to  suit  the  humour  of  men. 

It  now  follows,  In  the  morning,  in  the  morning,  his  judg- 
ment will  he  bring  forth  to  light:  by  which  words  he  means, 
either  that  God  would  be  the  avenger  of  wickedness,  which 
seems  to  escape,  as  it  were,  his  eyes,  while  he  delays  his 
punishment,  or  that  he  is  ready  to  restore  his  people,  when- 
ever they  are  attentive  to  instruction.  If  the  former  view 
be  aj^proved,  the  sense  will  be  this, — that  hypocrites  foolishly 
flatter  themselves,  when  God  spares  them ;  for  he  will  sud- 
denly ascend  his  tribunal  that  he  may  visit  them  with 
punishment.  Some  however  choose  to  apply  this  to  the 
judgments  executed  on  the  Gentiles,  of  which  the  Jews  had 
not  once  nor  twice  been  reminded,  but  often,  that  they  might 
in  time  repent.  But  there  is  no  doubt  but  that  the  Pro- 
phet refers  here  to  a  judgment  belonging  to  the  Jews. 

Let  us  now  see  whether  this  judgment  is  pronounced  or 
inflicted.  It  would  not  ill  suit  the  passage  to  understand  it 
of  the  vengeance  which  God  was  hastening  to  execute,  for 
the  Jews  were  worthy  of  what  had  been  severely  threatened, 
because  they  falsely  professed  his  name ;  and  while  they 
absurdly  boasted  that  he  dwelt  among  them,  they  withdrew 
themselves  very  far  from  him.  It  is  however  no  less  suitable 
to  refer  this  to  teaching,  so  that  the  Prophet  thus  enhanced 
the  sin  of  the  people,  because  they  had  hardened  themselves 
after  so  many  and  so  constant  warnings,  which  continually 
sounded  in  their  ears,  as  God  elsewhere  complains,  that 
though  he  rose  early,  and  indeed  daily,  this  solicitude  had 
been  without  its  fruit.  The  verb  in  the  future  tense  will 
thus  signify  a  continued  act,  for  God  ceased  not  to  exhort  to 
repentance  those  wretched  beings  who  had  ears  which  were 
deaf  And  this  view  strikingly  corresponds  with  what  im- 
mediately follows,  that  \\e  fails  not ;  for  such  a  perseverance 
was  a  proof  of  unwearied  mercy,  when  God  continued  to  send 
Prophets  one  after  the  other. 

He  now  adds.  The  wicked  knows  no  shame.  He  means  what 
he  has  just  referred  to — that  the  people  had  become  so  harden- 
ed in  their  wickedness  that  they  could  not  be  reformed, 
either  by  instruction  or  by  threats,  or  by  the  scourges  of  God. 

VOL.  IV.  S 


274  THE  TV^ELVE  MINOR  PROPHETS.  LECT.  CXXV. 

If  we  refer  judgment  to  teaching,  which  I  approve,  the 
meaning  will  be — that  though  God,  by  making  known  daily 
his  law,  kindled  as  it  were  a  lamp,  which  discovered  all 
evils,  yet  the  ungodly  were  not  ashamed.  But  if  we  under- 
stand it,  as  they  say,  of  actual  judgment,  the  meaning  will 
be  in  substance  the  same — that  the  ungodly  repented  not, 
though  the  hand  of  God.  openly  appeared  ;  and  though  he 
rose  to  judgment,  yet  he  says  they  knew  not  what  it  was  to 
feel  ashamed.  As  to  the  main  subject  there  is  no  ambigu- 
ity ;  for  the  Prophet  means  only  that  the  people  were  past 
recovery ;  for  though  God  proved  himself  a  judge  by  mani- 
fest evidences,  and  even  by  his  own  law,  they  yet  felt  no 
shame,  but  went  on  in  their  wicked  courses.  The  word 
judgment,  in  the  singular  number,  seems  to  have  been  put 
here  in  the  sense  of  a  rule,  by  which  men  live  religiously 
and  justly,  and  a  rule  which  ought  to  make  men  ashamed.^ 
It  now  follows — 

6.  I  have  cut  off  the  nations:  their  6.  Excidi gentes ;  vastatje  sunt 
towers  are  desolate ;  I  made  their  streets  areas  earum  ;  perdidi  vicos  ea- 
waste,  that  none  passeth  by :  their  cities  nmi,  ut  nemo  transeat ;  vastatse 
are  destroyed,  so  that  there  is  no  man,  sunt  urbes  earum,  ut  non  sit  vir, 
that  there  is  none  inhabitant.  non  sit  qui  habitet. 

7 .  I  said,  Surely  thou  wilt  fear  me,  7 .  Dixi,  certe  timebis  me,  susci- 
tliou  wilt  receive  instruction  ;  so  their  pies  disciplinam ;  et_  non  excide- 
d welling  should  not  be  cut  off,  howso-  turhabitatioejus,quicquidvisita- 
ever  I  punished  them:  but  they  rose  \i  super  earn:  certe  properarunt, 
early  and  corrupted  all  their  doings.  corrupermit  omnia  studia  sua. 

Here  the  I'rophet  shows  in  another  way  that  there  was 
no  hope  for  a  people,  who  could  not  have  been  instructed 

^  The  verbs  here  are  in  the  future  tense,  but  evidently  express,  as  Calvin 
observes,  a  continued  act.  The  same  is  exactly  the  case  in  Welsh;  the 
verbs  are  in  the  future  tense,  but  are  understood  as  expressing  a  present 
act  or  a  continued  act,  or  ^vhat  is  continually  or  habitually  done.  In 
English  the  present  must  be  adopted — 

The  righteous  Jehovah  is  in  the  midst  of  her, 

He  doeth  no  injustice : 

Every  morning  his  judgment 

He  bringeth  to  light — it  fails  not ; 

Yet  the  unjust  knoweth  no  shame. 
"  Injustice  "  in  the  second,  and  "  unjust  "  in  the  fifth  line,  come  from  the 
same  root.     "  Judgment "  here  is  what  God  judges  and  determines  to  be 
right  and  just ;  and  it  is  set  forth  here  as  the  sun  rising  every  day  from 
morning  to  morning,  and  as  never  failing  to  appear. — Ed. 


CHAP.  III.  6,  7.       COMMENTARIES  ON  ZEPHANIAH.  275 

b}''  tlio  calamities  of  others,  to  seek  to  return  to  God's  favour. 
For  God  here  complains  that  he  had  in  vain  punished  neigh- 
bouring nations,  and  made  them  examj^les,  in  order  to  re- 
call the  Jews  to  himself.  Had  they  been  of  a  sane  mind 
they  might  have  been  led,  by  their  quiet  state,  while  God 
spared  them,  to  consider  what  they  had  deserved — "  If  this 
is  done  in  tlic  green  tree,  what  at  length  will  be  done  in  the 
dry  V  They  might  then  have  thought  within  themselves, 
that  a  most  grievous  calamity  was  at  hand,  except  they  anti- 
cipated God's  wrath,  which  had  grown  ripe  against  them ;  and 
God  also  testified  that  he  intended  by  such  examples  to  stay 
the  judgment  which  he  might  have  already  justly  executed  on 
them.  As  they  then  even  hastened  it,  it  is  evident  that  their 
Avickedncss  was  past  remedy.     This  is  the  sum  of  the  whole. 

He  says  first,  I  have  cut  off  nations ;  by  which  words  he 
shows  that  he  warned  the  Jews  to  repent,  not  only  by  one 
example,  but  by  many  examples  ;  for  not  one  instance  only 
of  God's  wrath  had  apj)eared,  but  God  had  on  all  sides  mani- 
fested himself  to  be  a  judge,  in  inflicting  punishment  on  one 
nation  after  another.  Since  then  they  had  been  so  often 
warned,  we  may  hence  learn  that  they  were  wholly  blinded 
by  their  wickedness. 

He  now  enhances  the  atrocity  of  the  punishment  inflicted, 
and  says,  that  citadels  had  been  demolished  and  streets  cut 
off,  that  no  one  passed  through;  and  then,  that  cities  had 
been  reduced  to  solitude,  so  that  there  was  no  inhabitant.  For 
when  punishment  is  of  an  ordinary  kind,  it  is  wont,  for  the 
most  part,  to  be  disregarded ;  but  when  God  showed,  by  so 
remarkable  proofs,  that  he  was  displeased  with  the  nations, 
that  is,  with  the  ignorant,  who  in  comparison  with  the  Jews 
were  innocent,  how  could  such  an  instance  as  this  be  disre- 
garded by  the  Jews,  whom  God  thus  recalled  to  himself, 
except  that  they  were  of  a  disposition  wholly  desperate  and 
irreclaimable  ?  We  now  then  see  why  the  Prophet  enlarges 
on  the  punishments  which,  having  been  inflicted  on  the  na- 
tions, ought  to  have  been  considered  by  the  Jews.-^ 

1  This  verse,  literally  rendered,  is  as  follows, — 
I  have  cut  oti'  nations ; 
Desolate  are  become  their  towers ; 


276  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXV. 

He  now  subjoins  tlie  object  wliicli  God  bad  in  view,  I  said, 
Surely  thou  wilt  fear  me.  Here  God  assumes  the  character 
of  man,  as  he  does  often  elsewhere :  for  he  does  not  wait 
for  what  is  future,  as  though  he  was  doubtful ;  but  all  things, 
as  we  know,  are  before  his  eyes.  Hence  God  was  not  de- 
ceived, as  though  something  had  happened  beyond  his 
expectation  ;  but  as  I  have  already  said,  he  undertakes  here 
the  character  of  man ;  for  he  could  not  otherwise  have  suf- 
ficiently expressed  how  inexcusable  the  Jews  were  wlio  had 
despised  all  his  warnings.  For  what  was  God's  design  when 
he  punished  the  heathens,  one  nation  after  another,  except 
that  the  Jews  might  be  awakened  by  the  evils  of  others,  and 
not  provoke  his  wrath  against  themselves  ?  Paul  makes  use 
of  the  same  argument.  "  On  account  of  these  things,'  he  says, 
'  the  wrath  of  God  comes  upon  all  the  unbelieving.'  (Rom.  i. 
1 7.)  Inasmuch  as  men  for  the  most  part  deceive  themselves  by 
self-flatteries  and  cherish  with  extreme  indulgence  their  own 
wickedness,  Paul  says,  that  the  wrath  of  God  comes  on  the 
unbelieving :  and  it  is  a  singular  proof  of  God's  love,  that 
he  does  not  immediately  assail  us,  but  sets  before  us  the 
examples  of  others.  As  wdien  any  one  lays  hold  of  his  ser- 
vant in  the  presence  of  his  son,  and  punishes  him  severely, 
the  son  must  be  moved  by  the  sight,  except  he  be  wholly  an 
abandoned  character :  however,  in  such  a  case  the  father's 
love  manifests  itself ;  for  he  withholds  his  hand  from  his 
son  and  inflicts  punishment  on  the  servant,  and  this  for  the 
benefit  of  his  son,  that  he  may  learn  wisdom  by  what  an- 
other sufl'ers.  God  declares  in  this  place  that  he  had  done 
the  same  ;  but  he  complains  that  it  had  been  without  bene- 
fit, for  the  Jews  had  frustrated  his  purpose. 
-  It  may  be  here  asked,  whether  men  so  frustrate  God  that 
he  looks  for  something  different  from  what  happens.     I  have 


I  have  made  solitary  tlieir  streets,  without  a  passenger ; 

Deserted  are  become  their  cities, 

Without  a  man,  without  an  inhabitant. 
It  is  not  the  destructiun  of  the  towers,  streets,  and  cities,  that  is  here 
intended,  but  their  desolation.  The  nations  being  cut  off,  then  the  towers 
became  desolate,  the  streets  empty,  and  the  cities  forsaken.  The  last 
line  but  one  is  Hterally — "  Hunted  have  been  their  cities,"  so  that  no 
man  was  left  behind. — Ed. 


cuAr.  in.  (),  7.    commentaries  on  zephaniah.  277 

already  said,  that  God  speaks  after  the  manner  of  men,  and 
in  a  language  not  strictly  correct :  and  hence  we  ought  not 
here  to  enter  or  penetrate  into  the  secret  purpose  of  God, 
but  to  be  satisfied  ^yith  this  reason, — that  if  we  profit  no- 
thing when  God  Avarns  us  either  by  his  word  or  by  his 
scourges,  we  are  then  equally  guilty,  as  though  he  was 
deceived  by  us :  and  hence  also  the  madness  of  those  is 
reproved,  who  are  luiwilling  to  ascribe  anything  to  God  but 
what  is  conveyed  in  these  common  forms  of  speech :  God 
says,  that  he  wills  the  salvation  of  all,  (1  Tim.  ii.  4 ;)  hence 
there  is  no  election,  which  makes  a  distinction  between  one 
man  and  another ;  but  the  Lord  leaves  the  wdiole  human 
race  to  their  free-will,  so  that  every  one  may  provide  for 
himself  as  he  pleases ;  otherwise  the  will  of  God  must  be 
twofold.  So  unlearned  men  vainly  talk  ;  and  such  not  only 
show  their  ignorance  in  religion,  but  are  also  wholly  desti- 
tute of  common  sense.  For  what  is  more  absurd  than  to 
conclude,  that  there  is  a  twofold  will  in  God,  because  he 
speaks  otherwise  with  us  than  is  consistent  with  his  incom- 
prehensible majesty?  God's  will  then  is  one  and  simj^le, 
but  manifold  as  to  the  jjerceptions  of  men  ;  for  Ave  cannot 
comprehend  his  hidden  purpose,  Avhich  angels  adore  with 
reverence  and  humility.  Hence  the  Lord  accommodates 
himself  to  the  measure  of  our  capacities,  as  this  passage 
teaches  us  with  sufiicient  clearness.  For  if  we  receive  what 
the  fanatics  imagine,  then  God  is  like  man,  Avho  hopes  Avell, 
and  finds  after^vards  that  he  has  been  deceived :  but  what 
can  be  more  alien  to  his  glory  ?  We  hence  see  how  these 
insane  men  not  only  obscure  the  glory  of  God,  but  also 
labour,  as  far  as  they  can,  to  reduce  his  Avhole  essence  to 
nothing.  But  this  mode  of  sjjeaking  ought  to  be  sufiiciently 
familiar  to  us, — that  God  justly  complains  that  he  has  been 
deceived  by  us,  Avhen  Ave  do  not  repent,  inasmuch  as  he 
invites  us  to  himself,  and  even  stimulates  us,  /  said,  Surely 
thou  tuiltfear  me. 

This  Avord  said,  ought  not  then  to  be  referred  to  the  hidden 
counsel  of  God,  but  to  the  subject  itself,  and  that  is,  that  it 
was  time  to  repent.  "  Who  Avould  not  have  hoped  but  that 
you  Avould  have  returned  to  the  right  Avay  ?    When  the  next 


278  THE  TWELVE  MINOK  PROPHETS.  LECT.  CXXV. 

house  was  on  fire,  how  was  it  possible  for  you  to  sleep, 
except  ye  were  extremely  stupid  ?  And  when  so  many 
examples  were  presented  before  your  eyes  without  any 
advantage,  it  is  evident  that  there  is  no  more  any  hope  of 
repentance."  Thou,  then,  wilt  fear  me  ;  that  is,  "  God  might 
have  hoped  for  some  amendment,  though  lie  had  not  yet 
touched  you  even  with  his  smallest  finger ;  for  ye  beheld, 
while  in  a  tranquil  state,  how  severely  he  punished  the  con- 
tempt of  his  justice  as  to  the  heathens."  He  uses  a  similar 
language  in  Isaiah  v.  4,  '  My  vine,  what  have  I  done  to 
thee  ?  or  what  could  I  have  done  to  thee  more  than  what  I 
have  done  ?  I  expected  thee  to  bring  forth  fruit ;  but,  be- 
hold, thou  hast  brought  forth  wild  grapes.'  God  in  that 
passage  expostulates  with  the  Jews  as  though  they  had  by 
tlieir  perfidiousness  deceived  him.  But  we  know,  that  what- 
ever hajjpens  was  known  to  him  before  the  creation  of  the 
world :  but,  as  I  have  already  said,  the  fact  itself  is  to  be 
regarded  by  us,  and  not  the  hidden  judgment  of  God. 

He  afterwards  adds,  Thou  wilt  receive  correction;  that 
is,  thou  wilt  be  hereafter  more  tractable :  for  monstrous  is 
our  stupidity,  when  we  fear  not  God's  vengeance ;  when 
yet  it  evidently  appears  that  we  are  warned,  as  I  have  al- 
ready said,  to  repent,  by  all  the  examples  of  judgments 
which  are  daily  presented  to  us.  But  if  we  j)roceed  in  our 
wickedness,  what  else  is  it  but  to  kick  against  the  goad,  as 
the  old  proverb  is  ?  In  short,  we  here  see  described  an 
extreme  wickedness  and  obstinacy,  which  admitted  of  no 
remedy. 

Hence  the  Prophet  adds  again,  And  cut  off  should  not  be 
her  habitation,  howsoever  I  might  have  visited  her ;  that  is, 
though  the  Jews  had  already  provoked  me,  so  that  the 
punishment  they  have  deserved  was  nigh  ;  yet  I  was  ready 
to  withdraw  my  hand  and  to  forgive  them,  if  they  rejDented  : 
not  that  God  ever  turns  aside  from  his  purpose,  for  there  is 
no  shadow  of  turning  in  him  ;  but  he  sets  before  them 
the  fact  as  it  was  ;  for  the  subject  here,  as  I  have  said,  is 
not  respecting  the  secret  purpose  of  God,  but  we  ought  to 
confine  ourselves  to  the  means  which  he  employs  in  promot- 
ing our  salvation.     God  had  already  threatened  the  Jews 


CHAP.  III.  (J,  7.        COMMENTARIES  ON  ZEPHANIAH.  279 

for  many  years ;  he  had  as  yet  deferred  to  execute  what  he 
had  threatened.  In  the  meantime  his  wrath  had  been 
manifested  through  the  whole  neighbourhood ;  the  heathen 
nations  had  suffered  the  severest  judgments.  God  here 
declares,  that  he  had  been  so  lenient  to  his  people  as  to 
give  time  to  repent ;  and  he  complains  that  he  had  delayed 
in  vain,  for  they  had  gone  on  in  their  wickedness,  and  had 
mocked,  as  it  were,  his  patience.  Wlien,  therefore,  he  says. 
Gut  off  should  not  be  her  habitation,  howsoever  I  might  have 
visited  her,  or  have  visited  her,  he  pursues  still  the  same 
mode  of  speaking,  that  is,  that  he  was  prepared  to  foi-give 
the  Jews,  though  he  had  before  destined  them  to  destruc- 
tion; not  that  he,  as  to  himself,  would  retract  that  sentence; 
but  that  he  was  still  reconcileable,  if  the  Jews  had  been 
touched  by  any  feeling  of  repentance.^ 

He  at  last  adds,  Surely,  (some  render  it  hut,)  surely  they 
have  hastened.  The  verb  W2^,  shecom,  means  properly  to 
rise  early,  but  is  to  be  taken  metaphorically  in  the  sense  of 
hastening  ;  as  though  he  had  said,  "  They  run  headlong  to 

1  The  last  clause  has  been  variously  rendered.  There  is  no  assistance 
from  the  Septuagint,  as  the  whole  text  is  very  different.  Marchius,  after 
Drusius,  connects  it,  not  with  the  preceding;,  but  with  the  following  Une,  in 
this  sense,  that  how  much  soever  God  had  punished  the  city,  yet  its  in- 
habitants were  the  more  bent  to  corrupt  their  ways.  But  the  words  can 
hardly  admit  of  this  meaning.  Henderson  supposes  3  to  be  understood 
before  ?3,  and  gives  this  rendering  of  the  two  lines— 

That  her  habitation  might  not  be  cut  oft', 

According  to  all  that  I  had  appointed  concerning  her. 
Newcome  difters  as  to  the  last  line — 

After  all  the  punishment  with  which  I  had  visited  her. 
None  of  these  are  satisfactory.  Grotius,  taking  the  sense  of  the  Taiyum, 
seems  to  have  given  the  best  meaning.  He  says  that  Tp2,  followed  by  ?i}, 
means  sometimes  to  appoint  or  constitute,  and  refers  to  2  Chron.  xxxvi. 
23,  "  All  the  good  which  I  have  appointed  to  her,"  or  promised ;  but  he 
unnecessarily  supposes  '•  shall  come"'  to  be  understood ;  for  the  word,  "  all 
which,"  may  be  considered  to  be  in  apposition  with  "  habitation."  I  give 
the  following  version  of  this  whole  verse — 

I  said,  "  Surely  thou  wilt  fear  me, 

Thou  wilt  receive  instruction  ;" 

Then  cut  off  should  not  be  her  habitation — 

All  that  I  have  committed  to  her : 

Yet  they  rose  up  early,  they  corrupted  all  their  doings. 
To  rise  up  early  is  a  Hebrew  phrase,  which  means  a  resolved  and  diligent 
attention  to  a  tiling.     The  import  of  the  line  is,  that  they  with  fuU-bent 
purpose  and  activity  coiTupted  all  their  doings. — Ed. 


280  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXV. 

coniipt  tlieir  ways."  God  liad  said  that  lie  liad  been  indul- 
gent to  tliem  for  this  end — that  he  might  lead  them  by 
degrees  to  repentance :  now  he  complains,  that  they  on  the 
contrary  had  run  another  way,  when  they  saw  that  he  sus- 
pended his  judgments,  as  though  it  was  their  designed 
object  to  accelerate  his  wrath.  Thus  they  hastened  to 
corrupt  tlieir  ways.  The  meaning,  then,  is — that  this  people 
were  not  only  irreclaimable  in  their  obstinacy,  but  that 
they  were  also  sottish  and  presumjjtuous,  as  though  they 
wished  to  hasten  the  judgment,  which  the  Lord  was  ready 
for  a  time  to  defer.     It  now  follows — 

8.  Therefore  wait  ye  upon  me,  8.  Propterea  exp?ctate  me,  dicit 
saith  the  Lord,  until  the  day  Jehova,  usque  ad  diem  quo  surgam 
that  I  rise  up  to  the  prey:  for  my  ad  prsedam;  quia  judicium  meum 
determination  is  to  gather  the  (hoc  est,  decretum  est  mihi,)  ut  col- 
nations,  that  I  may  assemble  the  ligam  gentes,  ut  congregem  regna; 
kingdoms,  to  pour  upon  them  ut  eftundara  super  ipsa  (regna,  vel, 
mine  indignation,  even  all  my  fierce  super  ipsas  gentes)  indignationem 
anger :  for  all  the  earth  shall  be  meam,  totum  furorem  irae  meae ; 
devoured  Avith  the  fire  of  my  jea-  quia  igne  zeli  (vel,  indignationis 
lousy.  mepe)  vorabitur  tota  terra. 

God  here  declares  that  the  last  end  was  near,  since  he 
had  found  by  experience  that  he  effected  nothing  by  long 
forbearance,  and  since  he  had  even  found  the  Jews  becoming 
worse,  because  he  had  so  mercifully  treated  them.  Some 
think  that  the  address  is  made  to  the  faithful,  that  they 
might  jirepare  themselves  to  bear  the  cross ;  but  this  view 
is  foreign  to  the  subject  of  the  Prophet :  and  though  this 
view  has  gained  the  consent  of  almost  all,  I  yet  doubt  not 
but  that  the  Prophet,  as  I  have  now  stated,  breaks  out  into 
a  complaint,  and  says,  that  God  would  not  now  deal  in 
words  with  a  people  so  irreclaimable. 

Look  for  me,  he  says  ;  that  is,  "  I  am  now  present  fully 
prepared :  I  have  hitherto  endeavoured  to  turn  you,  but 
your  hearts  have  become  hardened  in  dej)ravity.  But  inas- 
much as  I  have  lost  all  my  labour  in  teaching,  warning,  and 
exhorting  you,  even  when  I  presented  to  you  examples  on 
every  side  among  heathen  nations,  which  ought  to  have 
stimulated  you  to  repentance,  and  inasmuch  as  I  have 
effected  nothing,  it  is  now  all  over  with  you — Look  for  me  : 


CHAP.  HI.  8.  COMMENTARIES  ON  ZEPHANIAH.  281 

I  shall  no  more  contend  with  yon,  nor  is  there  any  ground 
for  you  to  hope  that  I  shall  any  more  send  Pro2:)hets  to  you." 

Look  then  for  me,  imtil  I  shall  rise — for  what  purjiose  ? 
to  the  prey.  Some  render  the  Avord  *iy7,  lo-od,  for  ever  ;  but 
the  Prophet  means,  that  God  was  so  offended  with  the  con- 
tumacy of  the  people,  that  he  would  now  plunder,  spoil  and 
devour,  and  forget  his  kindness,  which  had  been  hitherto  a 
sport  to  them — "  I  shall  come  as  a  wild  beast ;  as  lions  rage, 
lacerate,  tear,  and  devour,  so  also  will  I  now  do  with  you  ; 
for  I  have  hitherto  too  kindly  and  paternally  spared  you.'' 
We  hence  see  that  these  things  are  not  to  be  referred  to  the 
hope  and  patience  of  the  godly ;  but  that  God  on  the  con- 
trary does  here  denounce  final  destruction  on  the  wicked,  as 
though  he  had  said — "  I  bid  you  adieu  ;  begone,  and  mind 
your  own  concerns  ;  for  I  will  no  longer  contend  with  you  ; 
but  I  shall  shortly  come,  and  ye  shall  find  me  very  difi'erent 
from  what  I  have  been  to  you  hitherto.''  We  now  see  that 
God,  as  it  were,  repudiates  the  Jews,  and  threatens  that  he 
would  come  to  them  with  a  drawn  sword  ;  and  at  the  same 
time  he  compares  himself  to  a  savage  and  cruel  wild  beast. 

He  afterwards  adds — For  my  judgment  is;  that  is,  I  have 
decreed  to  gather  all  nations.  We  have  elsewhere  spoken  of 
this  verb  ^D5<,  asajjh;  it  is  the  same  in  Hebrew  as  the 
French  trousser.  It  is  then  my  purpose  to  gather,  that  is,  to 
heap  together  into  one  mass  all  nations,  to  assemble  the  king- 
doms, so  that  no  corner  of  the  earth  may  escape  my  hand. 
But  he  speaks  of  all  nations  and  kingdoms,  that  the  Jews 
might  understand  that  his  judgment  could  no  longer  be  de- 
ferred ;  for  if  a  comparison  be  made  between  them  and 
heathen  nations,  judgment,  as  it  is  written,  is  wont  to  begin 
with  the  house  of  God,  (1  Pet.  iv.  17;)  and  further,  they 
were  less  excusable  than  the  unbelieving,  who  went  astray, 
which  is  nothing  strange,  in  darkness,  for  they  were  without 
the  light  of  truth.  God  then  threatens  nations  and  kingdoms, 
that  the  Jews  might  know  that  a  most  dreadful  punishment 
was  impending  over  their  heads,  for  they  had  surpassed  all 
others  in  wickedness  and  evil  deeds.^     He  afterwards  adds — 

^  This  verse  is  considered  by  Newcomc  and  Henderson  to  be  addressed  to 
the  godly,  to  encoiu-age  them  at  the  approachmg  calamities,  while  Piscator, 


282  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXV. 

9.  For  then  will  I  turn  to  the  9.  Certe  time  convertam  ad  popu- 

people  a  pure  language,  that  they  los  labium  piunuii,  ut  invocent  omnes 

may  all  call  upon  the  name  of  the  nomen  Jehova?,  ut  scrviant  ei  hu- 

Lord,  to  serve  him  with  one  consent,  mero  uno. 

The  Propliet  now  mitigates  the  asperity  of  his  doctrine, 
which  might  have  greatly  terrified  the  godly ;  nay,  it  might 
have  wholly  disheartened  them,  had  no  consolation  been 
applied.  Grod  then  moderates  here  what  he  had  previously 
threatened  ;  for  if  the  Prophet  had  only  said  this — "  My 
purpose  is  to  gather  all  the  nations,  and  thus  the  whole 
earth  shall  be  devoured  by  the  fire  of  indignation,"  what 
could  the  faithful  have  concluded  but  that  they  were  to  per- 
ish with  the  rest  of  the  world  ?  It  was  therefore  necessary 
to  add  something  to  inspire  hope,  such  as  we  find  here. 

We  must  at  the  same  time  bear  in  mind  what  I  have  re- 
minded you  of  elsewhere — that  the  Prophet  directs  his  dis- 
course one  while  to  the  faithful  only,  who  were  then  few  in 
number,  and  that  at  another  time  he  addresses  the  multitude 
indiscriminately  ;  and  so  when  our  Prophet  threatens,  he 
regards  the  whole  body  of  the  people  ;  but  when  he  proclaims 
the  favour  of  God,  it  is  the  same  as  though  he  turned  his  eyes 

Orotius,  Marckius  and  Dathius,  agree  with  Calvin  that  it  is  an  awful 
warning  to  the  wicked  Jews,  spoken  of  in  the  preceding  verse.  Differing 
somewhat  from  Calvin,  they  regard  the  "  nations  "  and  "  kingdoms  "  to  be 
the  Babylonians,  who  were  composed  of  various  nations  and  kingdoms,  and 
"  upon  them  "  to  be  the  Jews,  and  "  the  whole  land  "  to  be  that  of  Judea. 
This  view,  no  doubt,  is  the  most  consistent  with  the  context.  The  objec- 
tion made  by  Henderson,  that  the  words  expect,  or  wait  for  me,  are  ever 
used  in  a  good  sense,  seems  to  have  no  force,  for  these  words  by  themselves 
can  mean  neither  what  is  good  nor  what  is  bad,  the  whole  depends  on  the 
context.  The  verb  H^n  simply  means  to  tarry,  to  wait — /atvuv.  The  word 
"  therefore  "  seems  to  connect  this  with  the  preceding  verse,  and  there  is 
nothing  in  the  foregoing  part  of  the  chapter  that  alludes  to  the  godly. 
Besides,  the  words  which  follow  "  wait  for  me  "  explain  them,  as  will  be 
seen  by  the  following  literal  rendering  of  the  whole  verse — 
8.  Therefore  wait  for  me,  saith  Jehovah, 

For  the  day  of  my  rising  to  the  prey ! 

For  my  purpose  is  to  gather  nations, 

To  assemble  kingdoms. 

In  order  to  pour  on  them  my  indignation, 

All  the  heat  of  my  anger ; 

For  by  the  fire  of  my  jealousy 

Shall  be  consumed  the  whole  land. 
The  "  fire  of  God's  jealousy  "  sufficiently  proves  that  what  is  meant  is  the 
land  of  Judea.     (See  ch.  i.  18.) — Ed. 


CHAP.  III.  9.  COMMENTAEIES  ON  ZEPHANIAH.  283 

towards  the  faithful  only,  and  gathered  them  into  a  place 
by  themselves.  As  for  instance,  when  a  few  among  a  people 
are  really  wise,  and  the  whole  multitude  unite  in  hastening 
their  own  ruin,  he  who  has  an  address  to  make  will  make  a 
distinction  between  the  vast  multitude  and  the  few  ;  he  will 
severely  reprove  those  who  are  thus  foolish,  and  live  for  their 
own  misery ;  and  he  will  afterwards  shape  his  discourse  so 
as  to  suit  those  with  whom  he  has  not  so  much  fault  to  find. 
Thus  also  the  Lord  changes  his  discourse  ;  for  at  one  time 
he  addresses  the  ungodly,  and  at  another  he  turns  to  the 
elect,  who  were  but  a  remnant.  So  the  Prophet  has  hitherto 
spoken  by  reproofs  and  threatenings,  for  he  addressed  the 
whole  body  of  the  people ;  but  now  he  collects,  as  I  have 
said,  the  remnant  as  it  were  by  themselves,  and  sets  before 
them  the  hojie  of  pardon  and  of  salvation. 

Hence  he  says,  But  tlien^  (for  I  take  O,  ki,  as  an  adversa- 
tive) will  I  turn  to  the  people  a  pure  lip.  God  intimates 
that   he   would   propagate   his   grace   wider,    after  having 

^  IN  "ID,  "  For  then,"  Henderson  ;  "  Surely  then,"  Newcome ;  "  Postea 
vero — but  afterwards,"  Dathius  and  Grotius.  And  Newcome  says,  that  jK 
is  used  here  largely,  for  "  afterwards."  It  refers  to  the  time  after  the  exe- 
cution of  the  judgments  previously  mentioned. 

"  The  piu-e  lip"  is  evidently  not  the  language  which  God  would  adopt  in 
addressing  the  nations,  but  the  language  they  would  adopt  m  addressing 
him.  What  is  meant  is  a  pure  heart ;  what  gives  utterance  to  the  heart 
is  mentioned  for  the  heart  itself ;  as  the  "  shoulder"  is  afterwards  used  for 
the  service  that  is  rendered  to  God. 

The  verb  *JDn,  to  turn,  means  to  change  the  form,  condition,  or  com-se 
of  a  thing,  conveying  perhaps  here  the  idea,  that  the  piure  lip  is  substituted 
for  that  which  is  impiu-e :  "  I  will  give  them  as  a  change,  instead  of  what 
they  have,  a  pure  hp."  Uira.ffr^i'^u — "  I  will  change,"  Sept.  and  Sym.  ; 
<rrpf^») — "  I  will  tiurn,"  Aq.  and  Theod.  It  is  rendered  "  reddam"  and 
"  restituam"  by  Drusius  and  Grotius. 

Newcome,  following  the  conjecture  of  Houbigant,  reads  "IDC^'S,  "  I  will 
pour  out,"  contrary  to  all  the  ancient  versions,  and  without  the  counte- 
nance of  a  single  MS. 

Though  the  word,  D''tty,  peoples,  most  frequently  means  the  nations, 
yet  there  are  instances  in  M'hich  it  means  the  people  of  Israel,  inasmuch  as 
they  were  composed  of  various  tribes.  See  1  Kings  xxii.  28  ;  Joel  ii.  6. 
And  if  we  render  the  verb,  "  restore,"  yviih  Driisms  and  Grotms,  then  we 
must  adopt  this  meaning.  Eleven  MSS.  have  "  and,"  1,  before  the  verb 
to  "  serve :"  and  as  there  is  no  preposition  before  "  shoulder,"  we  may 
render  the  verse — 

But  I  will  then  restore  to  the  people  a  pure  lip, 

That  they  may,  all  of  them,  call  on  the  name  of  Jehovah, — 

And  one  shoulder,  that  they  may  serve  him. — Ud. 


281  THE  TWELVE  MINOR  PROPHETS.  LECT.  OXXV. 

cleansed  the  earth  ;  for  he  will  be  worshipped  not  only  in 
Judea,  but  by  foreig-n  nations,  and  even  by  the  remotest. 
For  it  might  have  been  objected,  "Will  God  then  extinguish 
his  name  in  the  world  ?  For  what  will  be  the  state  of  things 
when  Judea  is  overthrown  and  other  nations  destroyed,  ex- 
cept that  God's  name  will  be  exposed  to  reproach  !  It  will 
nowhere  be  invoked,  and  all  will  outvie  one  another  in  blas- 
phemies against  him.''  The  Prophet  meets  this  objection, 
and  says,  that  God  has  in  his  own  hand  the  means  by  wliich 
he  will  vindicate  his  own  glory  ;  for  he  will  not  only  defend 
his  Church  in  Judea,  but  will  also  gather  into  it  nations  far 
and  wide,  so  that  his  name  shall  be  everywhere  celebrated. 

But  he  speaks  first  of  a  pure  lip,  /  will  turn,  he  says,  to 
the  nations  a  pure  lip.  By  this  word  he  means,  that  the 
invocation  of  God's  name  is  his  peculiar  work  ;  for  men  do 
not  pray  through  the  suggestion  of  the  flesh,  but  when  God 
draws  them.  It  is  indeed  true,  that  God  has  ever  been  in- 
voked by  all  nations  ;  but  it  was  not  the  right  way  of  pray- 
ing, when  they  heedlessly  cast  their  petitions  into  the  air  : 
and  we  also  know,  that  the  true  God  was  not  invoked  by 
the  nations  ;  for  there  was  no  nation  then  in  the  world 
which  had  not  formed  for  itself  some  idol.  As  then  the  earth 
was  full  of  innumerable  idols,  God  was  not  invoked  except 
in  Judea  only.  Besides,  though  the  unbelieving  had  an 
intention  to  j^ray  to  God,  yet  they  could  not  have  prayed 
rightly,  for  prayer  flows  from  faith.  God  then  does  not 
without  reason  promise,  that  he  would  turn  pure  lips  to  the 
nations ;  that  is,  that  he  would  cause  the  nations  to  call  on 
his  name  with  pure  lips.  We  hence  then  learn  what  I  have 
stated — that  God  cannot  be  rightly  invoked  by  us,  until  he 
draws  us  to  himself ;  for  we  have  profane  and  impure  lips. 
In  short,  the  beginning  of  j^rayer  is  from  that  hidden  cleans- 
ing of  the  Sj^irit  of  which  the  Prophet  now  speaks. 

But  if  it  be  God's  singular  gift,  to  turn  a  pure  lip  to  the 
nations,  it  follows  that  faith  is  conferred  on  us  by  him, 
for  both  are  connected  together.  As  God  then  purifies  the 
hearts  of  men  by  faith,  so  also  he  purifies  their  lips  that  his 
name  may  be  riglitly  invoked,  which  would  otherwise  be 
profaned  by  the  unbelieving.      Whenever  they  pretend  to 


CHAP.  III.  9.  COMMENTARIES  ON  ZEPHANIAH.  285 

call  on  God's  name,  it  is  certain  that  it  is  not  done  without 
profanation. 

As  to  the  word  all,  it  is  to  be  referred  to  nations,  not  to 
each  individual ;  for  it  has  not  been  that  every  one  has 
called  on  God  ;  but  there  have  been  some  of  all  nations,  as 
Paul  also  says  in  the  first  chapter  of  the  first  Epistle  to  the 
Corinthians  :  for  in  addressing  the  faithful,  he  adds,  '  With 
all  who  call  on  the  name  of  the  Lord  in  every  place' — that 
is,  not  only  in  Judea  ;  and  elsewhere  he  says,  '  I  would 
that  men  w^ould  stretch  forth  hands  to  heaven  in  every 
place/    (1  Tim.  ii.  8.) 

He  afterwards  adds.  That  they  may  serve  him,  with  one 
shoulder ;  that  is,  that  they  may  unitedly  submit  to  God  in 
order  to  do  him  service ;  for  to  serve  him  with  the  shoulder 
is  to  unite  together,  so  as  to  help  one  another.  The  metaphor 
seems  to  have  been  derived  from  those  who  carry  a  burden ; 
for  except  each  assists,  one  will  be  overpowered,  and  then  the 
burden  will  fall  to  the  ground.  We  are  said  then  to  serve 
God  with  one  shoulder  when  we  strive  by  mutual  consent  to 
assist  one  another.  And  this  ought  to  be  carefully  noticed, 
that  we  may  know  that  our  striving  cannot  be  aj^proved  by 
God,  excej)t  we  have  thus  the  same  end  in  view,  and  seek 
also  to  add  courage  to  others,  and  mutually  to  help  one  an- 
other. Unless  then  the  faithful  thus  render  mutual  assist- 
ance, the  Lord  cannot  approve  of  their  service.^ 

We  now  see  how  foolishly  they  talk  who  so  much  extol 
free-will  and  whatever  is  connected  with  it :  for  the  Lord 
demands  faith  as  well  as  other  duties  of  religion  ;  and  he 
requires  also  from  all,  love  and  the  keeping  of  the  whole 
law.  But  he  testifies  here  that  his  name  cannot  be  invoked, 
as  the  lips  of  all  are  polluted,  until  he  has  consecrated  them, 
cleansing  by  his  Spirit  Avhat  was  before  polluted :  and  he 
shows  also  that  men  will  not  undertake  the  yoke,  unless  he 
joins  them  together,  so  as  to  render  them  willing.  I  must 
not  proceed  farther. 

^  The  expression  "  with  one  shoulder"  is  rendered  by  the  Septuagint, 
"  under  one  yoke" — uvo  S^vyov  'iva.  The  idea  is  that  of  oxen  drawing  together. 
To  serve  God  under  one  yoke,  is  to  do  the  same  service  unitedly.  "  A 
metaphor,"  says  Newcome,  "  from  the  joint  efforts  of  yoked  beasts." — Ed. 


286  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXVI. 


PRAYER. 

Grant,  Almighty  God,  that  since  it  is  the  principal  part  of  our 
happiness,  that  in  our  pilgrimage  through  this  world  there  is 
open  to  us  a  familiar  access  to  thee  by  faith, — O  grant,  that  we 
may  be  able  to  come  with  a  pure  heart  to  thy  presence  :  and 
when  our  lips  are  polluted,  O  purify  us  by  thy  Spirit,  so  that  we 
may  not  only  pray  to  thee  with  the  mouth,  but  also  prove  that 
we  do  this  sincerely,  without  any  dissimulation,  and  that  we 
earnestly  seek  to  spend  our  whole  Ufe  in  glorifying  thy  name, 
until  being  at  length  gathered  into  thy  celestial  kingdom,  we 
may  be  truly  and  really  united  to  thee,  and  be  made  partakers 
of  that  glory,  which  has  been  procured  for  us  by  the  blood  of 
thy  only-begotten  Son.     Amen. 


Hectare  H^m  i^unlKreti  anU  SThjent^'Stetfj. 

10.  From  beyond  the  rivers         10.  Trans fluvios Ethiopia? supplicantes 

of  Ethiopia  my  suppliants,  even  mihi  (vel,  supplices  mei ;)  filia  disperso- 

the     daughters     of     my    dis-  rum  meorum  offerent  munus  meum  (Jioc 

persed,  shall  bring  mine  offer-  est,  milii ;  nam  ''  affiximi  accipitur  loco 

ii^g-  pronominis  vK.) 

Interpreters  agree  not  as  to  tlie  meaning  of  this  verse  ; 
for  some  of  the  Hebrews  connect  this  with  the  former,  as 
though  the  Prophet  was  still  speaking  of  the  calling  of  the 
Gentiles.  But  others,  with  whom  I  agree,  apply  this  to  the 
dispersed  Jews,  so  that  the  Prophet  here  gives  hope  of  that 
restoration,  of  which  he  had  before  spoken.  They  who  un- 
derstand this  of  the  Gentiles,  think  that  Atharai  and  Phorisai 
are  proper  names.  But  in  the  first  place,  we  cannot  find 
that  any  nations  were  so  called ;  and  then,  if  we  receive 
what  they  say,  these  were  not  separate  nations,  but  portions 
of  the  Ethiopians  ;  for  the  Prophet  does  not  state  the  fact 
by  itself,  that  Atharai  and  Phorisai  would  be  the  worshippers 
of  God ;  but  after  having  spoken  of  Ethiopia,  he  adds  these 
words:  hence  we  conclude,  that  the  Prophet  means  this, — 
that  they  would  return  into  Judea  from  the  farthest  region 
of  the  Ethiopians  to  offer  sacrifices  to  God.  And  as  he 
mentions  the  daughter  of  the  dispersion,  we  must  understand 
this  of  the  Jews,  for  it  cannot  be  applied  to  the  Ethiopians. 


CHAP.  III.  10.         COMMENTARIES  ON  ZEPHANIAH.  287 

And  this  promise  fits  in  well  with  the  former  verse  :  for  the 
Prophet  spoke,  according  to  what  we  observed  yesterdaj'-, 
of  the  future  calling  of  the  Gentiles ;  and  now  he  adds,  the 
Jews  would  come  Avith  the  Gentiles,  that  they  might  unite 
together,  agreeing  in  the  same  faith,  in  the  true  and  pure 
worship  of  the  only  true  God.  He  had  said,  that  the  king- 
dom would  be  enlarged,  for  the  Church  was  to  be  gathered 
from  all  nations :  he  now  adds,  that  the  elect  people  would 
be  restored,  after  having  been  driven  away  into  exile. 

Hence  he  says.  Beyond  the  7'ivers  of  Ethiopia  shall  be  my 
suppliants:  for  ^Vi^,  otar,  means  to  supplicate  ;  but  it  means 
also  sometimes  to  be  pacified,  or  to  be  propitious  ;  and  there- 
fore some  take  D''iny,  oturnm,  in  a  passive  sense,  "  they  who 
shall  be  reconciled  to  God  ;"  as  though  he  had  said,  "  God 
will  at  length  be  propitious  to  the  miserable  exiles,  though 
they  have  been  cast  away  beyond  the  rivers  of  Ethiopia : 
they  shall  yet  again  be  God's  people,  for  he  will  be  recon- 
ciled to  them."'  As  David  calls  Him  the  God  of  his  mercy, 
because  he  had  found  him  merciful  and  gracious,  (Ps.  lix. 
18,)  so  also  in  this  place  they  think  that  the  Jews  are  said 
to  be  the  '•'^ny,  the  reconciled  of  Jehovah,  because  he  would 
be  reconciled  to  them.  But  this  exposition  is  too  forced  :  I 
therefore  retain  that  which  I  have  stated, — that  some  sup- 
pliants would  come  to  God  from  the  utmost  parts  of  Ethiopia, 
not  the  Ethiopians  themselves,  but  the  Jews  Avho  had  been 
driven  there. 

To  the  same  purpose  is  what  is  added.  The  daughter  of 
Ttiy  dispersed;  for  VIS,  puts,  menns  to  scatter  or  to  disperse.^ 
Hence  by  the  daughter  of  the  dispersed  he  means  the  ga- 
thered assembly  of  the  miserable  exiles,  who  for  a  time  were 
considered  as  having  lost  their  name,  so  as  not  to  be  counted 
as  the  people  of  Israel.  These  then  shall  again  offer  to  me 
a  gift,  that  is,  they  are  to  be  restored  to  their  country,  that 
they  may  there  worship  me  after  their  usual  manner.     Now 

*  It  is  more  consonant  with  the  style  of  the  Prophets  to  render  the 
clauses  apart,  as  Calvin  does,  than  as  it  is  done  in  our  version,  and  by  N'ew- 
come  and  Henderson.  The  auxiliary  verb,  as  is  often  the  case,  is  to  be 
understood  in  the  first  clause, — 

From  beyond  the  rivers  of  Cush  shall  be  my  suppliants ; 
The  daughter  of  my  dispersed  shall  bring  my  offering. 


288  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXVI. 

though  this  prophecj  extends  to  the  time  of  the  Gospel,  it 
is  yet  no  wonder,  that  the  Prophet  describes  the  worship  of 
God  such  as  it  had  been,  accompanied  with  the  ceremonies 
of  the  Law,  We  now  then  perceive  what  Zephaniali  means 
in  tliis  verse, — that  not  only  the  Gentiles  would  come  into 
the  Church  of  God,  but  that  the  Jews  also  would  return  to 
their  country,  that  they  might  together  make  one  body.  It 
follows, — 

11.  In  that  day  shalt  thou  not  be         11.  In  die  illo  non  erubesces  ob 

ashamed  for  all  thy  doings,  wherein  onniia  facta  tua,  quibus  prajvaricata 

thou  hast  transgressed  against  me :  es  contra  me  ;   quia  tunc  auferam 

for  then  I  will  take  away  out  of  the  e  medio  tui  qui  exidtant  superbia 

midst  of  thee  them  that  rejoice  in  thy  tua;  et  non  adjicies   ad  superbien- 

pride,  and  thou  shalt  no  more  be  dum   posthac   (hoc  est,  non  adjicies 

haughty  because  of  my  holy  moun-  superbire)     in     monte     sanctitatis 

tain.  mese. 

Here  the  Prophet  teaches  us,  that  the  Church  would  be 
different,  when  God  removed  the  dross  and  gathered  to  him- 
self a  pure  and  chosen  people :  and  the  Prophet  stated  this, 
that  the  faithful  might  not  think  it  hard  that  God  so  dimi- 
nished his  Church  that  hardly  the  tenth  part  remained  ;  for 
it  was  a  sad  and  a  bitter  thing,  that  of  a  vast  multitude  a  very 
few  only  remained.  It  could  not  then  be,  but  that  the  ruin 
of  their  brethren  greatly  affected  the  Jews,  though  they 
knew  them  to  be  reprobate.  We  indeed  see  how  Paul  felt 
a  sympathy,  when  he  saw  that  his  own  nation  were  alienated 
from  God.  (Rom.  ix.  1.)  So  it  was  necessary  that  some 
consolation  should  be  given  to  the  faithful,  that  they  might 
patiently  bear  the  diminution  of  the  Church,  which  had  been 
previously  predicted.  Hence  the  Prophet,  that  he  might 
moderate  their  grief,  says,  that  this  would  be  for  their  good ; 
for  in  this  manner  the  reproaches  were  to  be  removed,  by 
which  the  Jewish  name  had  been  polluted,  and  rendered 
abominable. 

Thou  shalt  not  be  ashamed,  he  says,  fo7^  the  sins  by  which 
I  have  been  offended.  Why  ?  For  thou  shalt  be  cleansed ; 
for  it  is  God's  purpose  to  reserve  a  few,  by  whom  he  will  be 
purely  worshipped.  Some  think  that  he  does  not  speak  here 
of  the  remission  of  sins,  but  on  the  contrary,  of  a  pure  and 


CHAP.  III.  11.  OOMMENTAEIES  ON  ZEPHANIAH.  289 

lioly  life,  which  follows  regeneration  ;  as  though  he  had  said, 
"  There  will  be  no  reason  any  more  for  thee  to  be  ashamed 
of  thy  life ;  for  when  I  shall  chasten  you,  ye  will  then  fear 
me,  and  your  correction  will  be  conducive  to  a  newness  of 
life ;  since  then  your  life  will  not  be  the  same  as  formerly, 
and  since  my  glory  shall  shine  forth  among  you,  there  will 
be  no  cause  why  ye  should  be  ashamed."  But  this  is  a 
strained  view,  and  cannot  be  accommodated  to  the  words  of 
the  Prophet  ;  for  he  says,  Thou  shalt  no  more  he  ashamed 
of  the  sins  by  whidi  thou  hast  transgressed  against  me.  We 
hence  see  that  this  cannot  be  otherwise  applied  than  to  the 
remission  of  sins.  But  the  last  clause  has  led  interpreters 
astray,  for  the  Prophet  adds.  For  I  will  take  away  from  the 
midst  of  thee  those  who  exult:  but  the  Prophet's  design,  as  I 
have  stated,  was  different  from  what  they  have  supposed ; 
for  he  shows  that  there  was  no  reason  for  the  Jews  to  lament 
and  deplore  the  diminution  of  the  Church,  because  the  best 
compensation  was  oifered  to  them,  which  was,  that  by  this 
small  number  God  would  be  purely  served.  For  when  the 
body  of  the  people  was  complete,  it  was,  we  know,  a  mass 
of  iniquity.  How  then  could  Israel  glory  in  its  vast  num 
ber,  since  they  were  all  like  the  giants  carrying  on  war 
against  God  ?  Wlien  now  God  collects  a  few  only,  these  few 
would  at  length  acknowledge  that  they  had  been  preserved 
in  a  wonderful  manner,  in  order  that  religion  and  the  true 
worship  of  God  should  not  be  extinguished  in  the  earth. 

We  now  perceive  the  Prophet's  design ;  but  I  will  en- 
deavour to  render  this  clearer  by  a  comparison  :  Suppose 
that  in  a  city  licentiousness  of  life  so  prevails  that  the  people 
may  seem  to  be  irreclaimable ;  when  it  happens  that  the 
city  itself  falls  away  from  its  power  and  pristine  state,  or  is 
in  some  other  way  reformed,  not  without  loss,  and  is  thus 
led  to  improve  its  morals,  this  would  be  a  compensation  to 
the  good,  and  would  give  courage  to  the  godly  and  ease  their 
grief,  so  that  they  would  patiently  submit,  though  the  city 
had  not  the  same  abundance,  nor  the  same  wealth  and  en- 
joyments. How  so  ?  because  they  who  remained  would  form 
a  body  of  people  free  from  reproach  and  disgrace.  When 
disease  is  removed  from  the  human  body,  the  body  itself  is 

VOL.  IV.  T 


290  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXVI. 

necessarily  weakened ;  and  it  is  sometimes  necessary  to 
amputate  a  member,  that  the  whole  body  may  be  preserved. 
In  this  case  there  is  a  grievous  diminution ;  but  as  there  is 
no  other  way  of  preserving  the  body,  the  remedy  ought  to 
be  patiently  sustained.  In  a  similar  manner  does  the  Pro- 
phet now  speak  of  the  city  Jerusalem :  Thou  shalt  not  be 
ashamed  of  the  sins  hy  which  thou  hast  transgressed  against 
me.  How  so  ?  Because  they  were  to  be  separated  from  the 
profane  and  gross  despisers  of  God  ;  for  as  long  as  the  good 
and  the  evil  were  mixed  together,  it  was  a  reproach  common 
to  all.  Jerusalem  was  then  a  den  of  robbers ;  it  was,  as  it 
w^ere,  a  hell  on  earth  ;  and  all  were  alike  exposed  to  the 
same  infamy,  for  the  pure  part  could  not  be  distinguished, 
as  a  mass  of  evil  prevailed  everywhere.  The  Prophet  now 
says,  "  Thou  shalt  not  be  ashamed  of  thy  former  infamy." 
Why  ?  "  Because  God  will  separate  the  chaff  from  the 
wheat,  and  will  gather  the  wheat ;  ye  shall  be,  as  it  were, 
in  the  storehouse  of  God  ;  the  chosen  seed  shall  alone  re- 
main ;  there  will  be  such  purity,  that  the  glory  of  the  Lord 
shall  shine  forth  among  you  :  ye  shall  not  therefore  be 
ashamed  of  the  disgraceful  deeds  by  which  ye  are  now  con- 
taminated.'" 

We  now  apprehend  the  meaning  of  the  words.  But  it 
may  seem  strange  that  the  Prophet  should  say,  that  sins 
should  be  covered  by  oblivion,  which  the  Jews  ought  indeed 
to  have  thought  of  often  and  almost  at  all  times,  according 
to  what  Ezekiel  says,  '  Thou  wilt  then  remember  thy  ways, 
and  be  ashamed,"  (Ezek.  xxxvi.  61 ;)  that  is,  when  God  sliall 
be  pacified.  Ezekiel  says,  that  the  fruit  of  repentance  would 
be,  that  the  faithful,  covered  with  shame,  would  condemn 
themselves.  Wliy  so  ?  Because  the  reprobate  proceed  in 
their  wicked  courses,  as  it  were,  with  closed  eyes,  and  as  it 
has  been  previously  said,  they  know  no  shame:  though  God 
charges  them  with  their  sins,  they  yet  despise  and  reject 
every  warning  with  a  shameless  front  ;  yea,  they  kick 
against  tlie  goads.  Since  it  is  so,  justly  does  Ezekiel  say, 
that  shame  would  be  the  fruit  of  true  repentance,  according 
to  what  Paul  also  says  in  the  sixth  chapter  to  the  Romans, 
"  Of  which  ye  are  now  ashamed."'     He  intimates,  that  when 


CIIAP.Iir.il.  COMMENTARIES  ON  ZEPHANIAH.  291 

tliey  were  sunk  in  their  unbelief,  they  were  so  given  to 
shameful  deeds,  that  they  perceived  not  their  abomination. 
They  began  therefore  to  be  ashamed,  when  they  became  il- 
luminated. The  Prophet  seems  now  to  cut  off  this  fruit 
from  repentance :  but  what  he  says  ought  to  be  otherwise 
understood,  that  is,  that  the  Church  would  be  then  free  from 
reproach  ;  for  the  reprobate  would  be  separated,  all  the  filth 
would  be  taken  away,  when  God  gathered  only  the  remnant 
for  himself ;  for  in  this  manner,  as  it  has  been  said,  the 
wheat  would  be  separated  from  the  chaff.  Thou  shalt  not 
then  he  ashamed  in  that  day  of  evil  deeds  ;  for  I  will  take 
away  from  the  midst  of  thee  those  who  exult.  He  shows  how 
necessary  the  diminution  would  be ;  for  all  must  have 
perished,  had  not  God  cut  off  the  putrid  members.  How 
severe  soever  then  and  full  of  pain  the  remedy  would  be,  it 
ought  yet  to  be  deemed  tolerable ;  for  the  Church,  that  is 
the  body,  could  not  otherwise  be  preserved. 

But  it  may  be  again  objected — That  the  Church  is  cleansed 
from  all  spots,  inasmuch  as  the  reprobate  are  taken  away ; 
for  he  says.  Thou  shalt  not  he  ashamed  of  the  evil  deeds  hy 
which  thou  hast  sinned,  literally,  against  me,  that  is,  by  which 
thou  hast  transgressed  against  me.  God  here  addresses,  it 
may  be  said,  the  faithful  themselves :  He  then  does  not 
speak  of  the  evil  deeds  of  those  whom  the  Lord  had  re- 
jected. But  the  answer  is  easy :  When  he  says,  that  the 
Church  had  sinned,  he  refers  to  that  mixture,  by  which  no 
distinction  is  made  between  the  wheat  and  the  chaff.  We 
may  say  that  a  city  is  impious  and  wicked,  when  the  ma 
jority  so  much  exceeds  in  number  the  good,  that  they  do  not 
appear.  When  therefore  among  ten  thousand  men  there  are 
only  thirty  or  even  a  smaller  number  who  are  anxious  for  a 
better  state  of  things,  the  whole  number  will  be  generally 
counted  wicked  on  account  of  the  larger  portion,  for  the 
others  are  hid,  and,  as  it  were,  covered  over  and  buried. 
Justly  then  and  correctly  does  Zephaniah  declare,  that  the 
Jews  had  transgressed  against  God  ;  for  in  that  mixed  mul- 
titude the  elect  could  not  have  been  distinguished  from  the 
reprobate.  But  he  now  promises  that  there  would  be  a  dis- 
tinction, when  God  took  away  the  proud,  who  exulted  in 


292  THE  TWELVE  MINOR  PROPHETS.  LECT,  CXXVI. 

vain  boasting.  For  lie  says,  /  will  take  aivay  from  the  midst 
of  thee  those  ivho  exult  in  thy  jnHde. 

Some  render  tlie  word  in  the.  abstract,  "  tlie  exultations  of 
tliy  pride :"  but  the  term  D'*T^7y,  found  here,  is  never  in 
construction  rendered  exultations.  It  is  therefore  no  doubt 
to  be  understood  of  men.  He  then  names  the  pride  of  the 
people  ;  and  yet  he  addresses  the  elect,  who  Avere  afterwards 
to  be  gathered.  What  does  this  mean  ?  even  what  we  have 
already  stated,  that  before  the  Church  was  cleansed  from 
her  pollution  and  filth,  there  was  a  common  exultation  and 
insolence  against  God  ;  for  these  words  were  everywhere 
heard — "  We  are  God's  holy  people,  we  are  a  chosen  race, 
we  are  a  royal  priesthood,  we  are  a  holy  inheritance."  (Ex. 
xix.  6.)  Since,  then,  these  boastings  were  in  the  mouth  of 
them  all,  the  Prophet  says,  that  it  was  the  pride  of  the 
whole  people.  /  will  then  take  away,  he  says,  from  the 
midst  of  thee  those  who  exult  in  thy  pride} 

He  afterwards  adds,  Thou  shall  no  more  add  to  take  pride 
in  my  holy  mountain.  Here  the  Prophet  points  out  the 
main  spring  of  the  evil,  because  the  Jews  had  hardened 
themselves  in  a  perverse  self-confidence,  as  they  thought  that 
all  things  were  lawful  for  them,  inasmuch  as  they  were  God's 
chosen  people.  Jeremiah  also  in  a  similar  manner  represents 
their  boasting  as  false,  when  they  pretended  to  be  the  temple 
of  God.     (Jer.  vii.  4.)     So  our  Prophet  condemns  this  pride, 

1  This  may  be  rendered,  "Those  M'ho  exidt  in  thy  exaltation:"  the 
Tai^-um  has  it,  "in  thy  glory."  This  "glory"  or  " exaltation,"  as  ex- 
plained in  the  next  verse,  was  Monnt  Sion.  There  was  a  preeminence, 
but  it  was  made  an  object  of  unholy  boasting.  The  paraphrase  of  Hen- 
derson, "  thy  proud  exulters,"  completely  leaves  out  the  character  of  their 
exultation.     The  whole  verse  may  be  thus  rendered, — 

In  that  day  thou  shalt  not  be  ashamed  of  thy  doings, 

By  which  thou  hast  transgressed  against  me ; 

For  then  will  I  remove  from  the  midst  of  thee 

Those  who  exidt  in  thy  exaltation  ; 

And  thou  shalt  no  more  be  elevated 

On  account  of  the  mount  of  my  holiness. 
The  word  JIIXJ  means  exaltation  or  glory  in  a  good  as  well  as  in  a  bad 
sense.  See  Ps.  xciii.  1 ;  Is.  xii.  5.  What  they  exulted  in  was  in  itself 
good,  but  they  exulted  only  in  an  outward  privilege,  without  connecting  it 
with  God,  as  many  have  done  in  all  ages.  This  is  the  essence  of  Phari- 
saism. Vatablus  and  Drusius  regard  the  word  as  having  this  sense  here. 
—Ed. 


CHAP.  III.  12,  13.      COMMENTAEIES  ON  ZEPHANIAH.  293 

because  they  concealed  their  sins  under  the  shadow  of  the 
temple,  ^and  thought  it  a  sufficient  defence,  that  God  dwelt 
on  Mount  Sion.  To  show,  then,  that  the  people  were  un- 
healable,  without  being  cleansed  from  this  pride,  the  Pro- 
phet says,  I  will  take  away  those  who  exult — How  did  they 
exult  ?  in  thy  pride :  and  what  was  this  pride  ?  that  they 
inhabited  the  holy  mount  of  God,  besides  which  there  was 
no  other  sanctuary  of  God  on  earth.  As  then  they  imagined 
that  God  was  thus  bound  to  them,  they  insolently  despised 
all  admonitions,  as  though  they  were  exempt  from  every  law 
and  restraint.  Thou  shalt  not  then  add  to  take  pride  in  my 
holy  mountain. 

We  now  then  see  how  careful  -we  ought  to  be,  lest  the 
favours  of  God,  which  ought  by  their  brightness  to  guide  us 
to  heaven,  should  darken  our  minds.  But  as  we  are  ex- 
tremely prone  to  arrogance  and  jjride,  we  ought  carefully  to 
seek  to  conduct  ourselves  in  a  meek  and  humble  manner, 
when  favoured  with  God's  singular  benefits ;  for  when  we 
begin  falsely  to  glory  in  God's  name,  and  to  put  on  an  empty 
mask  to  cover  our  sins,  it  is  all  over  with  us  ;  inasmuch  as 
to  our  wickedness,  to  our  contempt  of  God,  and  to  other  evil 
lusts  and  passions,  there  is  added  perverseness,  for  we  per- 
severe in  our  course,  as  it  were,  with  an  iron  and  inflex- 
ible neck.  Thus,  indeed,  it  happens  to  all  hypocrites,  who 
elate  themselves  through  false  pretences  as  to  their  con- 
nection with  God.     It  follows — 

12.  I  will  also  leave  in  the  12.  Et  residuum  faciam  in  medio  tui 
midst  of  thee  an  afflicted  and  populum  afflictum  et  pauperem ;  et  spera- 
poor  people,  and  they  shall     bunt  in  nomine  lehovse. 

trust  in  the  name  of  the  Lord. 

13.  The  remnant  of  Israel  13.  Residuum  Israel  non  perpetrabunt  ini- 
shall  not  do  iniquity,  nor  quitatem  (Aoc  esi,  reliquse ;  ac?  werfcif in  es<,  re- 
speak  lies ;  neither  shall  a  siduum ;  sed  quia  nomen  est  collectivtmi,  ideo 
deceitful  tongue  be  found  in  mutatur  numerus,)  et  non  loquentur  menda- 
their  mouth:  for  they  shall  cium,  et  non  in  venietur  in  ore  ipsorum  lingua 
feed  and  lie  down,  and  none  dolosa((;e/,  lingua  fraudis;)quoniamipsi  pas- 
shall  make  them  afraid.  centur  et  accubabunt ;  et  nemo  erit  exterrens. 

Here  the  Prophet  pursues  the  same  subject — that  God 
would  provide  for  the  safety  of  his  Church,  by  cutting  off 
the  majority  of  the  people,  and  by  reserving  a  few ;  for  his 


294  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXVI. 

purpose  was  to  gather  for  himself  a  pure  and  holy  Church, 
as  the  city  had  previously  been  full  of  all  uncleanness.  It 
ought,  then,  to  have  been  a  compensation  to  ease  their  grief, 
when  the  godly  saw  that  God  would  be  propitious  to  them, 
though  he  had  treated  them  with  great  severity.  And  we 
must  bear  in  mind  what  I  have  before  stated — that  the 
Church  could  not  have  been  preserved  without  correcting 
and  subduing  that  arrogance,  which  arose  from  a  false  pro- 
fession as  to  God.  Zephaniah  takes  it  now  as  granted,  that 
pride  could  not  be  torn  away  from  their  hearts,  except  they 
were  wholly  cast  down,  and  thus  made  contrite.  He  then 
teaches  us,  that  as  long  as  they  remained  whole,  they  were 
ever  proud,  and  that  hence  it  was  necessary  to  apply  a 
violent  remedy,  that  they  might  learn  meekness  and  humi- 
lity ;  which  he  intimates  when  he  says,  that  the  residue  of 
the  people  would  he  humble  and  afflicted  ;  for  if  they  had  be- 
come willingly  teachable,  there  would  have  been  no  need  of 
so  severe  a  correction.  In  short,  though  the  faithful  lament 
that  God  should  thus  almost  annihilate  his  Church,  yet  in 
order  that  they  might  not  murmur,  he  shows  that  this  was 
a  necessary  remedy.  How  so?  because  they  would  have 
always  conducted  themselves  arrogantly  against  God,  had 
they  not  been  afflicted.  It  was,  therefore,  needful  for  them 
to  be  in  a  manner  broken,  because  they  could  not  be  bent. 
/  will,  then,  he  says,  make  the  residue  an  afflicted  and  a  poor 
people. 

The.  word,  ''^i?,  oni,  means  humble ;  but  as  he  adds  the 
word  7l,  dal,  poor,  he  no  doubt  shows  that  the  Jews  could 
not  be  corrected  without  being  stripped  of  all  the  materials 
of  their  glorying.^    They  were,  indeed,  extremely  wedded  to 

^  The  first  word,  ""jy,  means  one  made  humble  by  distress  or  affliction, 
the  humbled,  rather  than  the  humble.  The  second  word,  71,  is  one  ex- 
hausted, or  reduced  in  number,  or  reduced  to  poverty.  Newcome  renders 
it  "lowly,"  but  improperly.  Jerome  has  "paupereni  et  egenum — poor 
and  needy ;"  the  Septuagint,  "^r^avu  xai  rccruvov — meek  and  humble;"  Marc- 
kius,  "afflictum  et  attenuatum — afflicted  and  diminished."  Perhaps  the 
best  rendering  would  be,  "  a  people  humbled  and  reduced."  The  idea  of 
being  "  afflicted"  or  distressed,  is  excluded  by  what  is  expressed  at  the  end 
of  the  next  verse,  and  also  that  of  being  "  poor"  in  a  worldly  respect.  The 
reference  seems  to  be  to  a  humbled  state  of  mind,  occasioned  by  calamities, 
and  to  a  reduced  number — a  remnant. 

"  I  will  leave"  for  ^TllNK'n,  as  in  our  version,  is  not  its  full  meaning.    It 


CHAP.  111.12,13.   COMMENTARIES  ON  ZEPHANIAII.  2.95 

their  boastings ;  yea,  they  were  become  hardened  in  their 
contemjit  of  God.  He  therefore  says,  that  this  fruit  would 
at  last  follow,  that  they  would  trust  in  the  Lord,  that  is, 
when  he  had  laid  them  prostrate. 

This  verse  contains  a  most  useful  instruction  :  for  first  we 
are  taught  that  the  Church  is  subdued  by  the  cross,  that  she 
may  know  her  pride,  which  is  so  innate  and  so  fixed  in  the 
hearts  of  men,  that  it  cannot  be  removed,  except  the  Lord, 
so  to  speak,  roots  it  out  by  force.  There  is  then  no  wonder 
that  the  faithful  are  so  much  humbled  by  the  Lord,  and 
that  the  lot  of  the  Church  is  so  contemptible ;  for  if  they 
had  more  vigour,  they  would  soon,  as  is  often  the  case, 
break  out  into  an  insolent  spirit.  That  the  Lord,  then, 
may  keep  his  elect  under  restraint,  he  subdues  and  tames 
them  by  poverty.  In  short,  he  exercises  them  under  the 
cross.     This  is  one  thing. 

We  must  also  notice  the  latter  clause,  when  he  says.  They 
shall  trust  in  ike  Lord,  that  is,  those  who  have  been  reduced 
to  poverty  and  want.  We  hence  see  for  what  purpose  God 
deprives  us  of  all  earthly  trust,  and  takes  away  from  us 
every  ground  of  glorying ;  it  is,  that  we  may  rely  only  on 
his  favour.  This  dependence  ought  not,  indeed,  to  be  ex- 
torted from  us,  for  what  can  be  more  desirable  than  to 
trust  in  God  ?  But  while  men  arrogate  to  themselves  more 
than  what  is  right,  and  thus  put  themselves  in  the  place  of 
God,  they  cannot  really  and  sincerely  trust  in  him.  They 
indeed  imagine  that  they  trust  in  God,  when  they  ascribe 
to  him  a  part  of  their  salvation ;  but  except  this  be  done 
wholly,  no  trust  can  be  placed  in  God.  It  is  hence  neces- 
sary that  they  who  ascribe  to  themselves  even  the  smallest 
thing,  should  be  reduced  to  nothing :  and  this  is  what  the 
Prophet  means.  Let  us  further  know,  that  men  do  not  profit 
under  God's  scourges,  except  they  wholly  deny  themselves, 
and  forget  their  own  power,  which  they  falsely  imagine,  and 
recumb  on  him  alone. 

But  the  Prophet  speaks  of  the  elect  alone  ;  for  we  see  that 
many  are  severely  a-fflicted,  and  are  not  softened,  nor  do 

means  to  reserve  as  a  remnant.     "  I  will  cause  to  remain,"  or,  "  I  will 
reserve,"  would  be  the  proper  rendering. — Ed. 


296  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXVI. 

they  put  off  their  former  hardihood.  But  the  Lord  so 
chastises  his  people,  that  by  the  spirit  of  meekness  he  cor- 
rects in  them  all  pride  and  haughtiness.  But  by  saying-, 
They  shall  trust  in  the  name  of  Jehovah,  he  sets  this  trust  in 
contrast  with  the  pride  which  he  had  previously  condemned. 
They  indeed  wished  to  appear  to  trust  in  the  name  of  God, 
when  they  boasted  of  Mount  Sion,  and  haughtily  brought 
forward  the  adoption  by  which  they  had  been  separated  from 
heathen  nations ;  but  it  was  a  false  boasting,  which  had  no 
trust  in  it.  To  trust,  then,  in  the  name  of  Jehovah  is  no- 
thing else  than  sincerely  to  embrace  the  favour  which  he 
oifers  in  his  word,  and  not  to  make  vain  pretences,  but  to 
call  on  him  with  a  pure  heart  and  with  a  deep  feeling  of 
jjenitence. 

For  the  same  purpose  he  adds.  The  residue  of  Israel  shall 
no  more  work  iniquity  nor  speak  falsehood ;  nor  shall  there 
be  found  a  deceitftd  tongue  in  their  tnouth.  The  Pro|)het 
continues  the  same  subject — that  the  Church  is  not  to  be 
less  esteemed  when  it  consists  only  of  a  few  men  ;  for  in 
the  vast  number  there  was  great  filth,  which  not  only  pol- 
luted the  earth  by  its  ill  savour,  but  infected  heaven  itself. 
Since  then  Jemsalem  was  full  of  iniquities,  as  long  as  the 
people  remained  entire,  the  Prophet  adduces  this  comfort — 
that  there  was  no  reason  for  sorrow,  if  from  a  vast  number 
as  the  sand  of  the  sea,  and  from  a  great  multitude  like  the 
stars,  God  would  only  collect  a  small  band  ;  for  by  this 
means  the  Church  would  be  cleansed.  And  it  was  of  great 
importance  that  the  filth  should  be  cleansed  from  God's  sanc- 
tuary ;  for  what  could  have  been  more  disgraceful  than  that 
the  holy  place  should  be  made  the  lodging  of  swine,  and 
that  the  place  which  God  designed  to  be  consecrated  to  him- 
self, should  be  profaned  ?  As  then  Jerusalem  was  the  sanc- 
tuary of  God,  ought  not  true  religion  to  have  flourished  there  ? 
But  when  it  became  polluted  with  every  kind  of  filth,  the 
Prophet  shows  that  it  ought  not  to  have  seemed  grievous 
that  the  Lord  sliould  take  away  that  vast  multitude  which 
falsely  boasted  that  they  professed  his  name.  They  shall  not 
then  work  iniquity. 

Under  one  kind  of  expression  he  includes  the  whole  of  a 


CHAP.  in.  12, 13.  commentaries  on  zephaniah.  297 

rigliteous  life,  when  lie  says,  They  shall  not  speak  falsely,  nor 
will  there  he  found  a  deceitful  tongue.  It  is  indeed  sufficient 
for  the  practice  of  piety  or  integi'ity  of  life  to  keep  the 
tongue  free  from  frauds  and  falseliood  ;  but  as  it  cannot  be 
that  any  one  will  abstain  from  all  frauds  and  falsehood, 
except  he  purely  and  from  the  heart  fears  God,  the  Prophet, 
by  including  the  whole  under  one  thing,  expresses  under  the 
word  tongue  what  embraces  complete  holiness  of  life. 

It  may  be  now  asked,  whether  this  has  ever  been  fulfilled. 
It  is  indeed  certain,  that  though  few  returaed  to  their  own 
country,  there  were  yet  many  hypocrites  among  that  small 
number  ;  for  as  soon  as  the  people  reached  their  own  land, 
every  one,  as  we  find,  was  so  bent  on  his  own  advantag-es, 
that  they  jiolluted  themselves  with  heathen  connections,  that 
they  neglected  tlie  building  of  the  temple,  and  deprived  the 
priests  of  their  tenths,  that  they  became  cold  in  the  worship 
of  God.  With  these  things  they  were  charged  by  Ilaggai, 
Zechariah,  and  MalachL  Since  these  things  were  so,  Avhat 
means  this  promise,  that  there  would  be  no  iniquity  when 
God  had  cleansed  his  Church  ?  The  Prophet  speaks  com- 
paratively ;  for  the  Lord  would  so  cleanse  away  the  spots 
from  his  people  that  their  holiness  would  then  appear  more 
pure.  Though  then  many  hypocrites  were  still  mixed  with 
the  good  and  real  children  of  God,  it  was  yet  true  that  ini- 
quity was  not  so  prevalent,  that  frauds  and  falsehood  were 
not  so  rampant  among  the  people  as  they  were  before. 

He  afterwards  adds.  For  they  shall  feed  and  lie  down,  and 
there  will  be  none  to  ternfy  them.  He  mentions  another 
benefit  from  God — that  he  will  protect  his  people  from  all 
Avrongs  when  they  had  repented.  "We  must  ever  bear  in 
mind  what  I  have  stated — that  the  Prophet  intended  here 
to  heal  the  sorrow  of  the  godly,  which  might  have  otherwise 
M'holly  dejected  their  minds.  That  he  might  then  in  some 
measure  alleviate  the  grief  of  God's  children,  he  brings  for- 
ward this  argument — "  Though  few  shall  remain,  it  is  yet 
well  that  the  Lord  will  cleanse  away  the  filth  of  the  holy 
city,  that  it  may  be  justly  deemed  to  be  God's  habitation, 
Avhich  was  before  the  den  of  thieves.  It  is  not  then  a  loss 
to  you,  that  few  will  dwell  in  the  holy  land,  for  God  will  be  a 


298  THE  TWELVE  MINOR  PBOPHETS.  LECT.  CXXVI. 

faithful  guardian  of  your  safety.  What  need  then  is  there  of 
a  large  multitude,  except  to  render  you  safe  from  enemies  and 
from  wild  beasts  ?  What  does  it  signify,  if  God  receives  you 
under  his  protection,  under  the  condition  that  ye  shall  be 
secure,  though  not  able  to  resist  your  enemies  ?  Though  one 
cannot  defend  another,  yet  if  God  be  your  protector,  and  ye 
be  made  to  live  in  peace  under  the  defence  which  he  pro- 
mises, there  is  no  reason  why  ye  should  say,  that  you  have 
suffered  a  great  loss,  when  your  great  number  was  made 
small.  It  is  then  enough  for  you  to  live  under  God's  guar- 
dianship ;  for  though  the  whole  world  were  united  against 
you,  and  ye  had  no  strength  nor  defence  yourselves,  yet  the 
Lord  can  preserve  you  ;  there  will  he  no  one  to  terrify  you. 

And  this  argument  is  taken  from  the  law  ;  for  it  is  men- 
tioned among  other  blessii)gs,  that  God  would  render  safe 
the  life  of  his  people  ;  which  is  an  invaluable  blessing,  and 
without  which  the  life  of  men,  we  know,  must  be  miserable  ; 
for  nothing  is  more  distressing  than  constant  fear,  and  no- 
thing is  more  conducive  to  happiness  than  a  quiet  life :  and 
hence  to  live  in  quietness  and  free  from  all  fear,  is  what  the 
Lord  promises  as  a  chief  blessing  to  his  people. 

PRAYER. 

Grant,  AJmighty  God,  that  since  the  depravity  of  our  nature  is  so 
great,  that  we  cannot  bear  prosperity  without  some  wantonness 
of  the  flesh  immediately  raging  in  us,  and  without  becoming  even 
arrogant  against  thee, — O  grant,  that  we  may  profit  under  the 
trials  of  the  cross ;  and  when  thou  have  blest  us,  may  we  with 
lowly  hearts,  renouncing  our  perverseness,  submit  ourselves  to 
thee,  and  not  only  bear  thy  yoke  submissively,  but  proceed  in  this 
obedience  all  our  life,  and  so  contend  against  all  temptations  as 
never  to  glory  in  oiu-selves,  and  feel  also  convinced,  that  all  true 
and  real  glory  is  laid  up  for  us  in  thee,  until  we  shall  enjoy  it  in 
thy  celestial  kingdom,  through  Christ  our  Lord.     Amen. 


CHAP.  III.  14,15.    COMMENTARIES  ON  ZEPHANIAH.  299 


14.  Sing,  O daughter  of  Zion;  shout,  14.  Exulta  filia  Sion  (vel,  jubi- 
O  Israel;  be  glad  and  rejoice  with  all  la;)  exulta  Israel;  gaude  et  ex- 
the  heart,  O  dsiughter  of  Jerusalem.  ulta  toto  corde  tilia  lerusalem. 

15.  The  Lord  hath  taken  away  thy  15.  AbstuUt  lehova  judicia 
judgments,  he  hath  cast  out  thine  ene-  tua,  purgando  avertit  inimicos 
my:  the  king  of  Israel,  ewn  the  Lord,  tuos;  rex  Israel  lehova  in  me- 
is  in  the  midst  of  thee :  thou  shalt  not  dio  tui ;  non  videbis  malum  am- 
see  evil  any  more.  plius. 

The  Prophet  confirms  what  he  has  been  teaching,  and 
encourages  the  faithful  to  rejoice,  as  though  he  saw  with  his 
eyes  what  he  had  previously  promised.  For  thus  the  Pro- 
phets, while  encouraging  the  faithful  to  entertain  hope, 
stimulate  them  to  testify  their  gratitude,  as  though  God's 
favour  was  already  enjoyed.  It  is  certain,  that  this  instruc- 
tion was  set  before  the  Jews  for  this  purpose, — that  in  their 
exile  and  extreme  distress  they  might  yet  prepare  themselves 
to  give  thanks  to  God,  as  though  they  were  already,  as  they 
say,  in  possession  of  what  they  had  prayed  for.  But  we 
must  remember  the  design  of  our  Prophet,  and  the  common 
mode  of  proceeding  which  all  the  Prophets  followed  ;  for  the 
faithful  are  exhorted  to  praise  God  the  same  as  if  they  had 
already  enjoyed  his  blessings,  which  yet  were  remote,  and 
seemed  concealed  from  their  view. 

We  now  then  perceive  what  the  Prophet  meant  in  encour- 
aging the  Jews  to  praise  God :  he  indeed  congratulates  them 
as  though  they  were  already  enjoying  that  happiness,  which 
was  yet  far  distant :  but  as  it  is  a  congratulation  only,  we 
must  also  bear  in  mind,  that  God  deals  so  bountifully  with 
his  Church  as  to  stimulate  the  faithful  to  gratitude ;  for  we 
pollute  all  his  benefits,  except  we  return  for  them,  as  it  has 
been  stated  elsewhere,  the  sacrifice  of  praise :  and  as  a  con- 
firmation of  this  is  the  repetition  found  here,  which  would 
have  otherwise  appeared  superfluous.  "  Exult,  daughter  of 
Sion,  shout,  be  glad ;  rejoice  with  all  thine  heart,  daughter 
of  Jerusalem.''^ 

^  To  give  the  words  their  specific  meaning,  they  may  be  thus  rendered, — 
Cry  aloud  thou  daughter  of  Zion, 
Shout  ye  Israel ; 


300  THE  TWELVE  MINOR  PROPHETS.        LECT.  CXXVII. 

But  the  Prophet  was  not  thus  earnest  without  reason  ;  for 
he  saw  how  difficult  it  was  to  console  the  afflicted,  especially 
when  God  manifested  no  evidence  of  hope  according  to  the 
perception  of  the  flesh ;  but  his  purpose  was  by  this  heap  of 
words  to  fortify  them,  that  they  might  with  more  alacrity 
struggle  with  so  many  hard  and  severe  trials. 

He  then  adds,  that  God  had  taken  away  the  judgments  of 
Zion.  By  judgments,  he  means  those  punishments  which 
would  have  been  inflicted  if  it  had  been  the  Lord's  purpose 
to  deal  according  to  strict  justice  with  the  Jews,  as  when  any 
one  says  in  our  language,  J'ai  brule  tons  tes  proces.  He  in- 
timates then  that  God  would  no  more  make  an  enquiry  as 
to  the  sins  of  his  people.  The  word,  tOSCJ'^,  meshiphsith,  we 
know,  has  various  meanings  in  Hebrew  ;  but  in  this  place, 
as  I  have  said,  it  means  what  we  call  in  French,  Toutes  pro- 
cedures. In  short,  God  declares  that  the  sins  of  his  people 
are  buried,  so  that  he  in  a  manner  puts  ofl"  his  character  as 
a  judge,  and  remits  his  own  right,  so  that  he  will  no  more 
contend  with  the  Jews,  or  summon  them,  as  they  say,  to 
trial.     Jehovah  then  will  take  away  thy  judgments} 

Then  follows  an  explanation.  By  clearing  he  hath  turned 
aside  all  enemies  ;^  for  we  know  that  war  is  one  of  God's 
judgments.  As  then  God  had  punished  the  Jews  by  the 
Assyrians,  by  the  Egyptians,  by  the  Chaldeans,  and  by  other 
heathen  nations,  he  says  now,  that  all  enemies  would  be 
turned  away.  It  hence  follows,  that  neither  the  Assyrians 
nor  the  Chaldeans  had  assailed  them  merely  through  their 
own  inclination,  but  that  they  were,  according  to  what  has 
been  elsewhere  stated,  the  swords,  as  it  were,  of  God. 

Rejoice  and  exult  with  all  thine  heart, 
Thou  daughter  of  Jerusalem. 

The  first  two  lines  encoiu-age  the  fullest  expression  of  feelings,  loud  cry- 
ing, and  shouting  hke  a  triunpet ;  and  then  is  set  forth  the  character  of 
these  feelings;  they  were  to  be  those  of  joy  and  exultation.  Our  version, 
Newcome  and  Henderson,  render  the  second  line  correctly,  but  not  the 
first;  and  "  Be  glad  and  rejoice"  are  too  feeble  to  express  what  the  third 
line  contains:  for  the  exhortation  is  to  "rejoice"  and  to  "exult."  It  was 
to  be  the  loud  cry  of  joy,  and  the  shouting  of  exultation  or  triumph, — Ed. 

^  Turned  aside  hath  Jehovah  thy  judgments. — Ed. 

^  The  words  are,  "[^''K  nJD,  "  he  hath  tiurned  away  thine  enemy." 
Many  copies  have  T'3''S,  "  thine  enemies  ;"  but  it  may  be  regarded  as  the 
poetical  singular. — Ed. 


CHAP.  III.  li,  15.  COMMENTARIES  ON  ZEPHANIAH.  301 

It  afterwards  follows,  The  king  of  Israel  is  Jehovah  in  the 
midst  of  thee.  Here  the  Prophet  briefly  shoAvs,  that  the  sum 
of  real  and  true  happiness  is  then  possessed,  when  God 
declares,  that  he  undertakes  the  care  of  his  people.  God 
is  said  to  be  in  the  midst  of  us,  when  he  testifies  that  we 
live  under  his  guardianship  and  protection.  Properly 
speaking,  he  never  forsakes  his  own ;  but  these  forms  of 
speech,  we  know,  are  to  be  referred  to  the  perception  of  the 
flesh.  When  the  Lord  is  said  to  be  afar  oif,  or  to  dwell  in  the 
midst  of  us,  it  is  to  be  understood  with  reference  to  our  ideas : 
for  we  think  God  to  be  then  absent  when  he  gives  liberty  to 
our  enemies,  and  we  seem  to  be  exposed  as  a  prey  to  them  ; 
but  God  is  said  to  dwell  in  the  midst  of  us  when  he  protects 
us  by  his  power,  and  turns  aside  all  assaults.  Thus,  then, 
our  Prophet  now  says,  that  God  will  be  in  the  midst  of  his 
Church  ;  for  he  would  really  and  effectually  prove  that  he  is 
the  guardian  of  his  elect  people.  He  had  been  indeed  for  a 
time  absent,  when  his  people  were  deprived  of  all  help,  ac- 
cording to  what  Moses  expresses  when  he  says,  that  the 
people  had  denuded  themselves,  because  they  had  renounced 
God,  by  whose  hand  they  had  been  safely  protected,  and 
were  also  to  be  protected  to  the  end.     (Exod.  xxxii.  25.) 

He  lastly  adds,  Thou  shalt  not  see  evil.  Some  read,  "  Thou 
shalt  not  fear  evil,"  by  inserting  *,  iod ;  but  the  meaning  is 
the  same :  for  the  verb,  to  see,  in  Hebrew  is,  we  know, 
often  to  be  taken  in  the  sense  of  finding  or  experiencing. 
Thou  shalt  then  see  no  evil ;  that  is,  God  will  cause  thee  to 
live  in  quietness,  free  from  eveiy  disturbance.  If  the  other 
reading,  "  Thou  shalt  not  fear  evil,"  be  preferred,  then  the 
reference  is  to  the  blessing  promised  in  the  law  ;  for  nothing- 
is  more  desirable  than  peace  and  tranquillity.  Since  then 
this  is  the  chief  of  temporal  blessings,  the  Prophet  does  not 
without  reason  say,  that  the  Church  would  be  exempt  from 
all  fear  and  anxiety,  when  God  should  dwell  in  the  midst 
of  it,  according  to  what  he  says  in  Ps.  xlvi.    It  now  follows — 

16.  In  that  day  it  shall  16.    In    die  ilia   dicitur    Jerosoljmae,    Ne 

be    said    to    Jerusalem,  timeas;  Sion,ne  pigrescant  (w?,  solvantur,  nam 

Fear  thou  not.    and  to  noi    signijicat  lentum    esse,    vel,    reniissum, 

Zion,  Let  not  tliine  hands  vel,   dissolutum;    ne  ergo  pigrescant)  manus 

be  slack.  tuse. 


302  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXVII. 

17.  The  Lord  thy  God  in  the         17.    lehova  Deus  tuns  in  medio  tui 

midst  of  thee  is  mighty ;  he  will  fortis  servabit ;  exultabit  (vel,  gaiidebit) 

save,  he  will  rejoice    over  thee  super  te    in   Isetitia  ;     quiescet  (silebit 

with  joy ;  he  will  rest  in  his  love,  ad  verbum,  vel,  quietus  erit)  in  amore 

he  wiU  joy  over  thee  with  sing-  suo  ;    exultabit  super  te   cum   jubila- 

ing,  tione. 

The  Prophet  proceeds  still  to  confirm  the  same  truth,  but 
employs  a  diiFerent  mode  of  speaking.  It  shall,  he  says,  be 
then  said  everywhere  to  Zion,  Fear  not,  let  not  thine  hands 
be  let  down,  &c.  For  these  words  may  no  less  suitably  be 
applied  to  the  common  report  or  applause  of  all  men,  than  to 
the  prophetic  declaration  ;  so  that  the  expression,  "  It  shall 
be  said,"  may  be  the  common  congratulation,  which  all  would 
vie  to  offer.  The  import  of  the  whole  is,  that  Jerusalem 
woidd  be  so  tranquil  that  either  the  Prophets,  or  all  with 
common  consent  would  say,  "  Thou  enjoyest  thy  rest :  for 
God  really  shows  that  he  cares  for  thee  ;  there  is  therefore 
no  cause  for  thee  hereafter  to  fear.''  For  there  is  expressed 
here  a  real  change :  since  the  Jews  had  been  before  in  daily 
fear,  the  Prophet  intimates,  that  they  would  be  so  safe  from 
every  danger,  as  to  be  partakers  of  the  long-wished-for  rest, 
with  the  approbation  even  of  the  whole  world.  Hence,  it 
shall  be  said — by  whom  ?  either  by  the  Prophets,  or  by  com- 
mon report :  it  makes  no  great  difference,  whether  there 
would  be  teachers  to  announce  their  state  joyful  and  pros- 
perous, or  whether  all  men  would,  by  common  consent, 
applaud  God's  favour,  when  he  had  removed  from  his  people 
all  wars,  troubles,  and  fears,  so  as  to  make  them  live  in 
quietness. 

It  shall  then  be  said  to  Jerusalem,  fear  not ;  Sion  !  let 
not  thine  hands  be  relaxed.  By  saying  "  Fear  not,  and  let 
not  thine  hands  be  relaxed,"  he  intimates,  that  all  vigour  is 
so  relaxed  by  fear,  that  no  member  can  perform  its  function. 
But  by  taking  a  part  for  the  whole,  he  understands  by  the 
word  hands,  every  other  part  of  the  body  ;  for  by  the  hands 
men  perform  their  works.  Hence  in  Scripture  the  hands 
often  signify  the  works  of  men.  The  meaning  then  is — that 
God's  Church  would  then  be  in  such  a  state  of  quietness  as 
to  be  able  to  discharge  all  its  duties  and  transact  its  con- 
cerns peaceably  and  orderly.     And  it  is  what  we  also  know 


CHAP.  III.  16, 17.  COMMENTAKIES  ON  ZEPHANIAH.  303 

by  experience,  that  wlicn  fear  prevails  in  our  hearts  we  are 
as  it  Avere  lifeless,  so  that  we  cannot  raise  even  a  finger  to 
do  anything :  but  when  hope  animates  us,  there  is  a  vigour 
in  the  whole  body,  so  that  alacrity  appears  eveiywhere. 
The  Prophet,  no  doubt,  means  here,  that  God  thus  succours 
his  elect,  not  that  they  may  indulge  in  pleasures,  as  is  too 
often  the  case,  but  that  they  may,  on  the  contrary,  strenu- 
ously devote  themselves  to  the  performance  of  their  duties. 
We  ought  therefore  to  notice  the  connection  between  a  tran- 
quil state  and  diligent  hands ;  for,  as  I  have  said,  God  does 
not  free  us  from  all  trouble  and  fear,  that  we  may  grow 
torpid  in  our  pleasures,  but  that  we  may,  on  the  contrary, 
be  more  attentive  to  our  duty.  Sion,  then  !  let  thine  hands 
be  no  more  torpid — Why  ? 

Jehovah,  he  says,  in  the  midst  of  thee  strong,  will  save. 
He  repeats  what  he  had  said,  but  more  fully  expresses  what 
might  have  appeared  obscure  on  account  of  its  brevity.  He 
therefore  shows  here  more  at  large  the  benefit  of  God's  pre- 
sence— that  God  will  not  dwell  idly  in  his  Church,  but  will 
be  accompanied  with  his  power.  For  what  end  ?  To  save. 
We  hence  see  that  the  word  *Tl3lJ,  gebur,  ascribed  to  God,  is 
veiy  emphatical ;  as  though  he  had  said,  that  God  would 
not  be  idle  while  residing  in  the  midst  of  his  Church,  but 
would  become  its  evident  strength.  And  it  is  worthy  of 
notice,  that  God  exhibits  not  himself  as  strong  that  he  may 
terrify  his  elect,  but  only  that  he  may  become  their  pre- 
server. 

He  afterwards  adds.  He  will  rejoice  over  thee  with  glad- 
ness. This  must  be  referred  to  the  gratuitous  love  of  God, 
by  which  he  embraces  and  cherishes  his  Church,  as  a  hus- 
band his  wife  whom  he  most  tenderly  loves.  Such  feelings, 
we  know,  belong  not  to  God ;  but  this  mode  of  speaking, 
which  often  occurs  in  Scripture,  is  thus  to  be  understood  by 
us  ;  for  as  God  cannot  otherwise  show  his  favour  towards  us 
and  the  greatness  of  his  love,  he  compares  himself  to  a  hus- 
band, and  us  to  a  wife.  He  means  in  short — that  God  is 
most  highly  pleased  when  he  can  show  himself  kind  to  his 
Church. 

He  confirms  and  shows  again  the  same  thing  more  clearly, 


304  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXVII. 

He  will  he  at  rest  (or  silent)  in  his  love.  Tlie  proper  mean- 
ing of  JJ^*iri,  cha.resh,  is  to  be  silent,  but  it  means  here  to  be 
at  rest.  The  import  is,  that  God  will  be  satisfied,  as  we  say 
in  French,  II  prendra  tout  son  contentement ;  as  though  he 
had  said,  that  God  wished  nothing  more  than  sweetly  and 
quietly  to  cherish  his  Church.  As  I  have  already  said,  this 
feeling  is  indeed  ascribed  to  God  with  no  strict  correctness ; 
for  we  know  that  he  can  instantly  accomplish  whatever  it 
pleases  him :  but  he  assumes  the  character  of  men  ;  for  ex- 
cept he  thus  speaks  familiarly  with  us,  he  cannot  fully  show 
how  much  he  loves  us.  God  then  shall  be  at  rest  in  his 
love ;  that  is,  "  It  will  be  his  great  delight,  it  will  be  the 
chief  pleasure  of  thy  God  when  he  cherishes  thee  :  as  when 
one  cherishes  a  wife  most  dear  to  him,  so  God  will  then  rest 
in  his  love."  He  then  says,  He  will  exult  over  thee  with  joy?- 
These  hyperbolic  terms  seem  indeed  to  set  forth  some- 
thing inconsistent ;  for  what  can  be  more  alien  to  God's 
glory  than  to  exult  like  man  when  influenced  by  joy  arising 
from  love  ?  It  seems  then  that  the  very  nature  of  God  re- 
pudiates these  modes  of  speaking,  and  the  Prophet  appears 
as  though  he  had  removed  God  from  his  celestial  throne  to 
the  earth.     A  heathen  poet  says, — 

Not  well  do  agree,  nor  dwell  on  the  same  throne, 
Majesty  and  love.     {Ovid.  Met.  Lib,  ii.  846-7.) 

God  indeed  represents  himself  here  as  a  husband,  who 

^  This  is  a  very  remarkable  passage.     Perhaps  the  more  literal  version 
"would  be  the  following, — 

16.  In  that  day  he  will  say  to  Jerusalem,  "  Fear  thou  not ; 
Sion !  relaxed  let  not  thy  hands  be : 

17.  Jehovah  thy  God  in  the  midst  of  thee  is  mighty ;  he  will  save ; 
He  will  rejoice  over  thee  with  joy ; 

He  will  renew  thee  in  his  love, 

He  will  exidt  over  thee  with  acclamation." 
The  verb  "IDK''  is  rendered  as  above  by  the  Septuagint,  i^u,  meaning  the 
Lord.  The  last  line  but  one  is  according  to  the  Septuagint  and  the  Syriac  ; 
and  this  sense  has  been  adopted  by  Houbigant,  Dathius,  and  Newcome. 
There  is  the  difference  only  of  one  letter,  T  for  "i,  which  are  very  like. 
The  law  of  parallelism  is  in  favour  of  this  meaning.  The  verse  contains 
four  lines :  there  is  an  evident  correspondence  of  meaning  in  the  second 
and  the  last  line  ;  and  so  there  is  between  the  first  and  the  third  according 
to  the  preceding  version,  but  not  otherwise.  The  word  rendered  "  accla- 
mation" is  a  noim  from  the  verb  njl,  to  cry  aloud,  used  at  the  beginning 
of  verse  14. — Ed. 


CIIAP.III.  16, 17.   COMMENTARIES  ON  ZEPHANIAH.  305 

burns  witli  the  greatest  love  towards  his  wife  ;  and  this  does 
not  seem,  as  w^e  liavc  said,  to  be  suitable  to  his  glory  ;  but 
whatever  tends  to  this  end — to  convince  us  of  God's  inef- 
fable love  towards  us,  so  that  we  may  rest  in  it,  and  being 
weaned  as  it  were  from  the  world,  may  seek  this  one  thing 
only,  that  he  may  confer  on  us  his  favour — whatever  tends 
to  this,  doubtless  illustrates  the  glory  of  God,  and  derogates 
nothing  from  his  nature.  We  at  the  same  time  see  that  God, 
as  it  were,  humbles  himself ;  for  if  it  be  asked  whether  these 
things  are  suitable  to  the  nature  of  God,  we  must  say,  that 
nothing  is  more  alien  to  it.  It  may  then  appear  by  no 
means  congruous,  that  God  should  be  described  by  us  as  a 
husband  who  burns  with  love  to  his  wife :  but  we  hence 
more  fully  learn,  as  I  have  already  said,  how  great  is  God's 
favour  towards  us,  who  thus  humbles  himself  for  our  sake, 
and  in  a  manner  transforms  himself,  while  he  puts  on  the 
character  of  another.  Let  every  one  of  us  come  home  also 
to  himself,  and  acknowledge  how  deep  is  the  root  of  unbelief ; 
for  God  cannot  provide  for  our  good  and  correct  this  evil,  to 
which  we  are  all  subject,  without  departing  as  it  were  from 
himself,  that  he  might  come  nigher  to  us. 

And  whenever  we  meet  with  this  mode  of  speaking,  we 
ought  especially  to  remember,  that  it  is  not  without  reason 
that  God  labours  so  much  to  persuade  us  of  his  love,  because 
we  are  not  only  prone  by  nature  to  unbelief,  but  exposed  to 
the  deceits  of  Satan,  and  are  also  inconstant  and  easily 
drawn  away  from  his  word :  hence  it  is  that  he  assumes  the 
character  of  man.  We  must,  at  the  same  time,  observe  what 
I  have  before  stated — that  whatever  is  calculated  to  set  forth 
the  love  of  God,  does  not  derogate  from  his  glory ;  for  his 
chief  glory  is  that  vast  and  ineffable  goodness  by  which  lie 
has  once  embraced  us,  and  which  he  will  show  us  to  the  end. 

What  the  Prophet  says  of  that  day  is  to  be  extended  to  the 
whole  kingdom  of  Christ.  He  indeed  speaks  of  the  deliver- 
ance of  the  people ;  but  we  must  ever  bear  in  mind  what  I 
have  already  stated — that  it  is  not  one  year,  or  a  few  years, 
which  are  intended,  when  the  Prophets  speak  of  future  re- 
demption ;  for  the  time  which  is  now  mentioned  began 
when  the  people  were  restored  from  the  Babylonian  cap- 

VOL.  IV.  u 


306*  THE  TWELVE  MINOR  PKOPHETlS.         LECT.  CXXVII. 

tivity,  and  continues  its  course  to  the  final  advent  of  Christ. 
And  hence  also  we  learn  that  these  hyperbolic  expressions 
are  not  extravag-ant,  when  the  Prophets  say,  "  Thou  shalt 
not  afterwards  fear,  nor  see  evil :"  for  if  we  regard  the 
dispersion  of  that  people,  doubtless  no  trial,  however  heavy, 
can  liappen  to  us,  which  is  not  moderate,  when  we  compare 
our  lot  with  the  state  of  the  ancient  people  ;  for  the  land  of 
Canaan  was  then  the  only  pledge  of  God's  favour  and  love. 
When,  therefore,  the  Jews  were  ejected  from  their  inherit- 
ance, it  was,  as  we  have  said  elsewhere,  a  sort  of  repudiation ; 
it  was  the  same  as  if  a  father  were  to  eject  from  his  house  a 
son,  and  to  rejDudiate  him.  Christ  was  not  as  yet  manifested 
to  the  world.  The  miserable  Jews  had  an  evidence,  in 
figures  and  shadows,  of  that  future  favour  which  was  after- 
wards manifested  by  the  gospel.  Since,  then,  God  gave 
them  so  small  an  evidence  of  his  love,  how  could  it  be 
otherwise  but  that  they  must  have  fainted,  when  driven  far 
away  from  their  land  ?  Though  the  Church  is  now  scattered 
and  torn,  and  seems  little  short  of  being  ruined,  yet  God  is 
ever  present  with  us  in  his  only- begotten  Son :  we  have  also 
the  gate  of  the  celestial  kingdom  fully  opened.  There  is, 
therefore,  administered  to  us  at  all  times  more  abundant 
reasons  for  joy  than  formerly  to  the  ancient  people,  especially 
when  they  seemed  to  have  been  rejected  by  God.  This  is 
the  reason  why  the  Prophet  says,  that  the  Church  would  be 
lessened  by  calamities,  when  God  again  gathered  it.  But 
that  redemption  of  the  people  of  Israel  ought  at  this  day  to 
be  borne  in  mind  by  us  ;  for  it  was  a  memorable  work  of 
God,  by  which  he  intended  to  afibrd  a  perpetual  testimony 
that  he  is  the  deliverer  of  all  those  who  hope  in  him.  It 
follows — 

18.  I  will  gather  them  18.  Afflictos  a  tempore  (vcl,  pro  tempore, 

that  are  sorrowful  for  the  vel.  ad  tempiis,  ut   alii  verttmt)  congregaho 

solemn  assembly,  who  are  qui  ex  te  erunt:  onus  (vertunt  quidam,  sed 

of  thee,  to  whom  the  re-  active  videtuf   accipere  Propheta  potius,  qui 

proach  of  it  was  a  burden,  sistinuerunt  ergo)  super  earn  opprobrium. 

He  proceeds  here  with  the  same  subject,  but  in  difterent 
words ;  for  except  some  consolation  had  been  introduced, 
what  the  Prophet  has  hitherto  said  would  have  been  frigid  ; 


CHAP.  III.  18.         COMMENTARIES  ON  ZKPHANIAH.  307 

for  lie  had  promised  them  joy,  lie  had  exhorted  the  chosen 
of  God  to  offer  praise  and  thanksgiving ;  but  they  were  at 
the  same  time  in  a  most  miserable  state.  It  was  hence 
necessary  to  add  this  declaration  respecting  the  exiles  being 
gathered. 

But  he  says  at  the  time.  Some  read,  "  in  respect  to  time;" 
but  this  is  obscure  and  strained.  Otliers  render  it,  "  at  the 
time  ;"  but  it  means  strictly  "  from  the  time  ;"  though  12, 
mem,  may  sometimes  be  rendered  as  a  particle  of  compari- 
son. Interpreters  do  not  seem  to  me  rightly  to  understand 
the  Prophet's  meaning:  for  I  do  not  doubt  but  that  he 
points  out  here  the  fixed  time  of  deliverance,  as  though  he 
had  said,  "  I  will  again  gather  thine  afflicted,  and  those  who 
have  endured  thy  reproach."  When  ?  at  the  time,  *iyiD^, 
memuod ;  that  is,  at  the  determined  or  fixed  time  :  for 
"lyiD,  muod,  is  not  taken  in  Hebrew  for  time  simply,  but 
for  a  predetermined  time,  as  we  say  in  French,  Un  terme 
'prefix.  I  will  then  gather  thine  afflicted,  but  not  soon. 
Our  Prophet  then  holds  the  faithful  here  somewhat  in 
suspense,  that  they  might  continue  in  their  watchtower,  and 
patiently  wait  for  God's  help  ;  for  we  know  how  great  is  our 
haste,  and  how  we  run  headlong  when  we  hope  for  anything  ; 
but  this  celerity,  according  to  the  old  proverb,  is  often  delay 
to  us.  Since,  then,  men  are  always  carried  away  by  a  cer- 
tain heat,  or  by  too  much  impetuosity,  to  lay  hold  on  what 
may  happen,  the  Prophet  here  lays  a  restraint,  and  inti- 
mates that  God  has  his  own  seasons  to  fulfil  what  he  has 
promised,  that  he  will  not  do  so  soon,  nor  according  to  the 
will  of  men,  but  when  the  suitable  time  shall  come.  And 
this  time  is  that  which  he  has  appointed,  not  what  we 
desire. 

He  then  adds.  Who  have  sustained  reproach  for  her.  In 
this  second  clause  the  Prophet  no  doubt  repeats  the  same 
thing  ;  but  at  the  same  time  he  points  out,  not  without 
reason,  their  condition — that  the  Jews  suffered  reproach  and 
contumely  at  the  time  of  their  exile,  and  that  on  account  of 
being  the  Church  ;  that  is,  because  they  professed  to  wor- 
ship their  own  God  ;  for  on  account  of  his  name  the  Jews 
were  hated  by  all  nations,  inasmuch  as  their  religion  was 


308  THE  TWELVE  MINOE  PROPHETS.         LECT.  CXXVII. 

different  from  tlie  superstitions  of  all  lieatliens.  It  could 
not  hence  be,  but  that  the  unbelieving  should  vex  them 
with  many  reproaches,  when  they  were  carried  away  into 
exile,  and  scattered  in  all  directions.^ 

He  had  said  before,  "  I  will  gather  the  afflicted ;"  but  he 
now  adds,  "  I  will  gather  those  who  have  sustained  re- 
proach." I  have  stated  that  some  read,  "  A  burden  upon 
her  is  reproach ;''  but  no  sense  can  be  elicited  from  such 
words.  The  Prophet  does  here  no  doubt  obviate  a  tempta- 
tion which  awaited  God's  children,  who  would  have  to  ex- 
perience in  exile  what  was  most  grievous  to  be  borne ;  for 
they  were  to  be  exposed  to  the  taunts  and  ridicule  of  all 
nations.  Hence  he  seasonably  heals  their  grief  by  saying, 
that  though,  for  a  time  they  would  be  laughed  at  by  the 
ungodly,  they  would  yet  return  to  their  own  country ;  for 
the  Lord  had  resolved  to  gather  them.  But  we  must  ever 
remember  what  I  have  said — that  God  would  do  this  in  his 
own  time,  when  he  thought  it  seasonable.     It  follows — 

'  This  verse  presents  considerable  difficulties,  and  has  been  variously 
rendered.     The  Septuagint  and  the  Targum  differ  as  much  from  one  an- 
other, as  they  do  from  the  Hebrew.    None  regard  the  former  as  at  all  suit- 
able; but  some,  as  Grotius  and  Dathius,  take  the  meaning  of  the  latter, 
though  to  reconcile  it  with  the  Hebrew  is  diflficult.     Marckius  seems  to 
have  given  the  most  probable  meaning — 
Remotos  a  festivitate  coUegi, 
Ex  te  sunt,  onus  super  eam  opprobrium. 
Those  driven  away  from  festivity  have  I  gathered, 
From  thee  they  are — a  burden  on  her  is  reproach. 
The  word  ""JIJ,  he  derives  from  njn.    In  this  case  it  is  literally,  "my  driven 
away,"  or,  "  my  removed"  ones.     ^V10  is  assembling  or  meeting,  as  well 
as  a  fixed  time  or  season ;  and  the  assembling  was  that  on  festal  days :  it 
may  therefore  be  rendered,  "  festivals."     "  From  thee"  is  "  Sion"  in  verse 
IG.     Instead  of  "on  her,"  more  than  ten  copies,  as  weU  as  the  Targum, 
have  "  on  thee,"  T'^V ;  but  an  abrupt  change  of  person  is  of  frequent 
occurrence  in  the  Prophets. 

Following  the  sense  of  the  Targum,  we  may,  perhaps,  give  the  following 
version — 

The  grieved  for  the  festivals  have  I  gathered  from  thee; 
They  were  a  burden  on  thee,  a  reproach. 
The  paraphrase  of  the  Targum,  as  given  by  Dathms,  is  the  following — 

Those  who  among  thee  have  impeded  the  seasons  of  thy  festivity, 
I  will  expel  from  thee ;  wo  to  them  who  have  carried  arms  against 
thee,  and  loaded  thee  with  reproaches. 
The  "  grieved  for  the  festivals"  were  those  who  dishked  them,  who  grudged 
the  oflerings  that  were  to  be  made.  The  words  are  in  the  past  tense,  but 
future  as  to  what  is  said;  for  the  Prophets  declare  things  as  exhibited  to 
them  in  a  vision Ed. 


CHAP.  III.  19.         COMMENTARIES  ON  ZEPHANIAH,  309 

19.  Behold,  at  that  time  I  will  19.  Ecce  ego  conficiens  omnes  op- 
undo  all  that  afflict  thee :  and  I  will  pressores  tuos  (qiii  te  humiliant,  ad 
save  her  that  halteth,  and  gather  verhum)  in  tempore  illo ;  et  servabo 
her  that  was  driven  out ;  and  I  will  claudicantem,  et  reducam  expid- 
get  them  praise  and  tame  in  every  sam,  ad  faciendum  eos  in  laudem 
land  where  they  have  been  put  to  et  nomen  in  terra  opprobrii  ipso- 
shame.  rum. 

He  confirms  here  what  I  have  referred  to  in  the  last  verse 
— that  God  would  overcome  all  obstacles,  when  his  purpose 
was  to  restore  his  people.  On  this  the  Prophet,  as  we  have 
said,  dwells,  that  the  Jews  might  in  their  exile  sustain  them- 
selves with  the  hope  of  deliverance.  As,  then,  they  could 
not  instantly  conceive  what  was  so  incredible  according  to 
the  perceptions  of  the  flesh,  he  testifies  that  there  is  sufficient 
power  in  God  to  subdue  all  enemies. 

At  that  time,  he  says,  he  repeats  what  had  been  stated 
before — that  his  people  must  wait  as  long  as  God  pleases  to 
exercise  them  under  the  cross  ;  for  if  their  option  had  been 
given  to  the  Jews,  they  would  have  willingly  continued  at 
their  ease  ;  and  we  know  how  men  are  wont  to  exempt 
themselves  from  every  trouble,  fear,  and  sorrow.  As  there- 
fore men  naturally  desire  rest  and  immunity  from  all  evil, 
the  Proj)het  here  exhorts  the  faithful  to  patience,  and  shows, 
that  it  cannot  be  that  God  will  become  their  deliverer,  except 
they  submit  to  his  chastisement ;  "  at  that  time"  then.  It  is 
ever  to  be  observed,  that  the  Prophet  condemns  that  extreme 
haste  which  usually  takes  hold  of  men  when  God  chastises 
them.  However  slowly  then  and  gradually  God  proceeds 
in  the  work  of  delivering  his  own,  the  Prophet  shows  here, 
that  there  was  no  reason  for  them  to  despair,  or  to  be  broken 
down  in  their  spirits.'' 

He  then  subjoins,  that  he  would  save  the  halting,  and  re- 
store the  driven  away.     By  these  words  he  means,  that  though 

^  The  first  clause  in  this  verse  is  amended  by  Newcome  and  some  others 
in  conformity  vnth  the  Septuagint:  but  this  is  a  very  unsafe  process. 
Henderson's  version  is — 

Behold,  I  win  deal  with  all  thine  oppressors  at  that  time.  "  Deal," 
ntJ'i;;  «  interficiam — I  will  slay,"  Vulg.  ;  "  conficiam— I  will  make  an 
end,"  Drusius  ;  but  to  "  deal  with,"  or  "  act  agauist,"  is  the  literal  ren- 
dering. More  is  impUed  than  what  is  expressed,  wliich  is  often  the  case 
with  words  used  in  every  language. — Ed. 


•ilO  THE  TWELVE  MINOR  PROPHETS.  LECT.  OXXVIL 

the  Church  would  be  maimed  and  torn,  there  would  yet  be 
nothing  that  could  hinder  God  to  restore  her :  for  by  the 
halting  and  the  driven  away  he  understands  none  other  than 
one  so  stripped  of  power  as  wholly  to  fail  in  himself.  He 
therefore  compares  the  Church  of  God  to  a  person,  who,  with 
relaxed  limbs,  is  nearly  dead.  Hence,  when  we  are  useless 
as  to  any  work,  what  else  is  our  life  but  a  languor  like  to 
death  ?  But  the  Prophet  declares  here,  that  the  seasonable 
time  would  come  when  God  would  relieve  his  own  jjeople  : 
though  they  were  to  become  prostrate  and  fallen,  though  they 
were  to  be  scattered  here  and  there,  like  a  torn  body  of  man, 
an  arm  here  and  a  leg  there,  every  limb  separated  ;  yet  he 
declares  that  nothing  could  possibly  prevent  God  to  gather 
his  Church  and  restore  it  to  its  full  vigour  and  strength.  In 
short,  he  means  that  the  restoration  of  the  Church  would  be 
a  kind  of  resurrection  ;  for  the  Lord  would  humble  his 
people  until  they  became  almost  lifeless,  so  as  not  to  be  able 
to  breathe  :  but  he  w^ould  at  length  gather  them,  and  so 
gather  them  that  they  would  not  only  breathe  but  be  re- 
plenished with  such  new  vigour  as  though  they  had  received 
no  loss.     I  cannot  finish  the  whole  to-day. 


PRAYER. 

Grant,  Almighty  God,  that  as  we  are  at  this  day  so  scattered  on 
account  of  our  sins,  and  even  they  who  seem  to  be  collected  in  thy 
name  and  imder  thy  authority,  are  yet  so  torn  by  mutual  discords, 
that  the  safety  of  thy  Church  hangs  as  it  were  on  a  thread,  while 
in  the  meantime  thine  enemies  seek  with  savage  cruelty  to  de- 
stroy all  those  who  are  thine,  and  to  obliterate  thy  gospel, — O 
grant,  that  we  may  live  in  quietness  and  resignation,  hoping  in 
thy  promises,  so  that  we  may  not  doubt,  but  that  thou  in  due 
time  wilt  become  our  deliverer  :  and  may  we  so  patiently  bear  to 
be  afflicted  and  cast  down  by  thee,  that  we  may  ever  raise  up  our 
groans  to  heaven  so  as  to  be  heard  through  the  name  of  thy  Son, 
until  being  at  length  freed  from  every  contest,  we  shall  enjoy 
that  blessed  rest  which  is  laid  up  for  us  in  heaven,  and  which 
thine  only-begotten  Son  has  procured  for  us.     Amen. 


CHAP.  III.  20.  COMMENTARFKS  ON  ZEPHANIAII.  31  1 


We  stopped  yesterday  at  the  latter  clause  of  the  last  verse 
but  one  of  the  Prophet  Zephaniah,  where  God  promises  that 
the  Jews,  who  had  been  before  not  only  obscure,  but  also 
exposed  to  all  kinds  of  reproaches,  would  again  become 
illustrious  ;  for  to  give  them  for  a  name  and  for  a  praise, 
is  no  other  thing  than  to  render  them  celebrated,  that  they 
might  be,  as  they  say,  in  the  mouth  of  every  one. 

And  he  says,  in  the  land  of  their  shame,  or  reproach  ;  for 
they  had  been  a  mockery  eveiywhere ;  as  the  unbelieving 
thought  that  they  deluded  themselves  with  a  vain  hope, 
because  they  boa.sted  that  God,  under  whose  protection  they 
lived,  would  be  their  perpetual  guardian,  though  they  were 
driven  away  into  exile.  Hence  an  occasion  for  taunt  and 
ridicule  was  given.  But  a  change  for  the  better  is  here 
promised  ;  for  all  in  Assyria  and  Chaldea  would  have  to  see 
that  this  was  a  people  chosen  by  God  ;  so  that  there  would 
be  a  remarkable  testimony  among  all  nations,  that  all  who 
trust  in  God  are  by  no  means  disappointed,  for  they  find 
that  he  is  faithful  in  his  promises.    The  last  verse  follows — 

20.  At  that  time  Mill  I  bring  20.   In  tempore  illo  reducam  vos,  in 

you  again,  even  in  the  time  that  I  tempore  illo  colligam  vos  :  quia  ponam 

gather  you :  for  I  -will  make  you  vos  in  nomen  et  laudem  per  cunctos 

a  name  and  a  praise  among  all  populos  terrfe,  {vel,  inter  cunctos  po- 

people  of  the  earth,  when  1  turn  pulos  terraj,)  qmim  reducam  captivi- 

back  your  captivity  before  your  tates   vestras   in   ocuhs    vestris,   dicit 

eyes,  saith  the  Lord.  Jehova. 

He  repeats  the  same  things,  with  some  change  in  the 
words  ;  and  not  without  reason,  because  no  one  then  thought 
that  the  Jews,  who  were  cast  as  it  were  into  the  grave, 
would  ever  come  forth  again,  and  especially,  that  they 
would  be  raised  unto  such  dignity  and  unto  so  elevated  an 
honour.  As  then  this  was  not  probable,  the  Prophet  confirms 
his  prediction — /  will  restore  you,  says  God,  /  will  gather 
you,  even  because  I  have  given  you  a  name  ;  that  is,  it  is  my 
resolved  and  fixed  purpose  to  render  you  celebrated :  but  here 
again  are  laid  down  the  words  we  have  already  noticed. 


312  THE  TWELVE  MINOR  PROPHETS.       LECT.  CXXVIII. 

He  afterwards  adds — When  I  shall  restore  your  captivities. 
The  plural  number  is  to  be  noticed ;  and  not  rightly  nor 
pinidently  is  what  has  been  done  by  many  interpreters,  who 
have  rendered  the  word  in  the  singular  number ;  for  the 
Prophet  mentions  "  captivities  "  designedly,  as  the  Jews  had 
not  only  been  driven  into  exile,  but  had  also  been  scattered 
through  various  countries,  so  that  they  were  not  one  captive 
people,  but  many  troops  of  captives.  Hence  his  purpose  was 
to  obviate  a  doubt ;  for  it  would  not  have  been  enough  that 
one  captivity  should  be  restored,  except  all  who  had  been 
dispersed  were  collected  into  one  body  by  the  wonderful 
power  of  God.  And  hence  he  adds  before  your  eyes,  that 
the  Jews  might  be  convinced  that  they  should  be  eye-wit- 
nesses of  this  miracle,  which  yet  they  could  hardly  conceive, 
without  raising  up  their  thoughts  above  the  world. 


END  OF  THE  COMMENTARIES  OF  ZEPHANIAH. 


THE 


COMMENTAEIES  OF  JOHN  CALVIN 


PROPHET  HAGGAI. 


CALVIN'S  PREFACE  TO  HAGGAI. 


After  the  return  of  the  people,  they  were  favoured,  we 
know,  especially  with  three  Prophets,  who  roused  their 
fainting  hearts,  and  finished  all  predictions,  until  at  length 
the  Redeemer  came  in  his  appointed  time.  During  the 
time  of  THE  Babylonian  exile  the  office  of  teaching  was 
discharged  among  the  captives  by  Ezekiel,  and  also  by 
Daniel  ;  and  there  were  others  less  celebrated ;  for  we  find 
that  some  of  the  Psalms  were  then  composed,  either  by  the 
Levites,  or  by  some  other  teachers.  But  these  two,  Ezekiel 
and  Daniel,  were  above  all  others  eminent.  Then  Ezra 
and  Nehemiah  followed  them,  the  authority  of  whom  was 
great  among  the  people ;  but  we  do  not  read  that  they  were 
endued  with  the  Prophetic  gift. 

It  then  appears  certain  that  three  only  were  divinely  in- 
spired to  proclaim  the  future  condition  of  the  people. 

Daniel  had  before  them  foretold  wdiatever  was  to  hajjpen 
till  the  coming  of  Christ,  and  his  Book  is  a  remarkable 
mirror  of  God's  Providence ;  for  he  paints,  as  on  a  tablet, 
three  things  which  were  to  be  fulfilled  after  his  death,  and 
of  which  no  man  could  have  formed  any  conjecture.  He  has 
given  even  the  number  of  years  from  the  return  of  the  people 
to  the  building  of  the  Temple,  and  also  to  the  death  of 
Christ.      But  we  must  come  to  the  other  witnesses,  who 


316  Calvin's  teeface  to  haggai. 

confirmed  tlie  predictions  of  Daniel,  The  Lord  raised  up 
tliree  witnesses — Haggai,  Zechariah,  and  Malachi.^ 

The  first ^  condemned  the  sloth  of  the  people  ;  for,  being 
intent  on  their  own  advantages,  they  all  neglected  the 
building  of  the  Temple ;  and  he  shows  that  they  were  de- 
servedly suffering  punishment  for  their  ingratitude ;  for 
they  despised  God  their  Deliverer,  or  at  least  honoured  him 
less  than  they  ought  to  have  done,  and  deprived  him  of  the 
worship  due  to  him.  He  then  encouraged  them  to  hope 
for  a  complete  restoration,  and  showed  that  there  was  no 
reason  for  them  to  be  disheartened  by  difficulties,  and  that 
though  they  were  surrounded  by  enemies,  and  had  to  bear 
many  evils,  and  were  terrified  by  threatening  edicts,  they 
ought  yet  to  have  entertained  hope ;  for  the  Lord  would 
perform  the  work  which  he  had  begun — to  restore  their 
ancient  dignity  to  his  people,  and  Christ  also  would  at  length 
come  to  secure  the  perfect  happiness  and  glory  of  the  Church. 

This  is  the  sum  of  the  whole.     I  now  come  to  the  words. 

*  "  Prophecy  ceased  with  these  Prophets  until  the  time  of  Christ.  For 
it  was  Gods  purpose,  by  this  famine  of  the  word,  (according  to  the  pro- 
phetic language,)  to  render  the  Jews  more  desirous  (appetentiores)  of  the 
Messiah,  who  was  to  surpass  all  the  Prophets  in  the  power  of  doing 
miracles. " — Grotius. 

^  "  We  know  nothing  of  the  parentage  of  Haggai.  He  was  probably 
born  in  Babylon  during  the  captivity.  He  was  sent  particularly  to  encour- 
age the  Jews  to  proceed  with  the  building  of  the  temple,  which  had  been 
interrupted  for  about  fourteen  years." — Adam  Clark. 


COMMENTARIES 


THE  PEOPHET  HAGGAI. 


CHAPTER  I. 

1.  In  the  second  year  of  Darius  the  1.  Anno  secundo  Darii  regis, 
king,  in  the  sixth  month,  in  the  first  mense  sexto,  die  prinio  mensis,  da- 
day  of  the  month,  came  the  word  of  tus  ftdt  sermo  Jehovse  in  manum 
the  Lord  by  Haggai  the  Prophet  imto  Chaggai  Prophetse  ad  Zerubbabel, 
Zerubbabel  the  son  of  Shealtiel,  gover-  filiuni  Sealtiel,  ducem  Jehudah,  et 
nor  of  Judah,  and  to  Joshua  the  son  ad  Jehosuah,  filium  Jehosadak, 
of  Josedech,  the  high  priest,  saying —  sacerdotem  magnum,  dicendo — 

The  Prophet  mentions  here  the  year,  the  month,  and  the 
day  in  which  he  began  to  rouse  up  the  people  from  their 
sloth  and  idleness,  by  the  command  of  God ;  for  eveiy  one 
studied  his  own  domestic  interest,  and  had  no  concern  for 
building  the  TemiDle. 

This  happened,  he  says,  in  the  second  year  of  Darius  the 
king.  Intei'preters  differ  as  to  this  time ;  for  they  do  not 
agree  as  to  the  day  or  year  in  which  the  Babylonian  captivity 
began.  Some  date  the  beginning  of  the  seventy  years  at  the 
ruin  Avhich  happened  under  Jeconiah,  before  the  erasing  of 
the  city,  and  the  destruction  of  the  Temple.  It  is,  however, 
probable,  that  a  considerable  time  had  passed  before  Haggai 
began  his  office  as  a  Prophet ;  for  Babylon  was  taken  twenty 
years,  or  little  more,  before  the  death  of  king  Cyrus ;  his  son 
Cambyses,  who  reigned  eight  years,  succeeded  him.  The 
third  king  was  Darius,  the  son  of  Hystaspes,  whom  the  Jews 


318  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXVIII. 

will  have  to  be  the  son  of  Ahasuerus  by  Esther ;  but  no 
credit  is  due  to  their  fancies ;  for  they  hazard  any  bold 
notion  in  matters  unknown,  and  assert  anything  that  may 
come  to  their  brains  or  to  their  mouths  ;  and  thus  they  deal 
in  fables,  and  for  the  most  part  without  any  semblance  of 
truth.  It  may  be  sufficient  for  us  to  understand,  that  this 
Darius  was  the  son  of  Hystaspes,  who  succeeded  Camby- 
ses,  (for  I  omit  the  seven  months  of  the  Magi ;  for  as  they 
crept  in  by  deceit,  so  shortly  after  they  were  destroyed ;) 
and  it  is  probable  that  Cambyses,  who  was  the  first-born  son 
of  Cyrus,  had  no  male  heir.  Hence  it  was  that  his  brother 
being  slain  by  the  consent  of  the  nobles,  the  kingdom  came 
to  Darius.  He,  then,  as  we  may  learn  from  histories,  was 
the  third  king  of  the  Persians.  Daniel  says,  in  the  fifth 
chapter,  that  the  city  of  Babylon  had  been  taken  by  Cyrus, 
but  that  Darius  the  Mede  reigned  there. 

But  between  writers  there  is  some  disagreement  on  this 
point ;  though  all  say  that  Cyrus  was  king,  yet  Xenophon 
says,  that  Cyaxares  was  ever  the  first,  so  that  Cyrus  sus- 
tained only  the  character,  as  it  were,  of  a  regent.  But 
Xenophon,  as  all  who  have  any  judgment,  and  are  versed  in 
history,  well  know,  did  not  write  a  history,  but  fabled  most 
boldly  according  to  his  own  fixncy  ;  for  he  invents  the  tale 
that  Cyrus  was  brought  up  by  his  maternal  grandfather, 
Astj'^ages.  But  it  is  evident  enough  that  Astyages  had  been 
conquered  in  war  by  Cyrus.^  He  says  also  that  Cyrus  married 
a  wife  a  considerable  time  after  the  taking  of  Babylon,  and 
that  she  was  presented  to  him  by  his  uncle  Cyaxares,  but  that 
he  dared  not  to  marry  her  until  he  returned  to  Persia,  and  his 
father  Cambyses  approved  of  the  marriage.  Here  Xenophon 
fables,  and  gives  range  to  his  own  invention,  for  it  was  not  his 
purpose  to  write  a  history.  He  is  a  very  fine  writer,  it  is  true  ; 
but  the  unlearned  are  much  mistaken  who  think  that  he 
has  collected  all  the  histories  of  the  world.     Xenophon  is  a 


^  "  According  to  tlie  opinions  of  Pinto  and  Cicero,  the  Cyropjedia  of 
Xenophon  was  a  moral  romance ;  and  these  venerable  philosophers  sup- 
port, that  the  historian  did  not  so  much  write  what  Cyrus  had  been,  as 
what  every  true,  good,  and  virtuous  monarch  ought  to  be." — Lemprirre's 
Class.  Diet. 


CHAP.  I.  1.  COMMENTARIES  ON  HAGGAI.  ol9 

highly  approved  philosopher,  hut  not  an  approved  historian  ; 
for  it  was  his  designed  ohjcct  fictitiously  to  relate  as  real 
facts  what  seemed  to  him  most  suitable.  He  fables  that 
Cyrus  died  in  his  bed,  and  dictated  a  long  will,  and  spoke 
as  a  philosopher  in  his  retirement ;  but  Cyrus,  we  know, 
died  in  the  Scythian  war,  and  was  slain  by  the  queen,  To- 
myris,  who  revenged  the  death  of  her  son  ;  and  this  is  well 
known  even  by  children.  Xenophon,  however,  as  he  wished 
to  paint  the  image  of  a  perfect  prince,  says  that  Cyrus  died 
in  his  bed.  "We  cannot  then  collect  from  the  Gyropoidia, 
which  Xenophon  has  written,  anything  that  is  true.  But  if 
we  compare  the  historians  together,  we  shall  find  the  follow- 
ing things  asserted  almost  unanimously: — That  Cambyses 
was  the  son  of  Cyrus ;  that  when  he  suspected  his  younger 
brother  he  gave  orders  to  put  him  to  death  ;  that  both  died 
without  any  male  issue;  and  that  on  discovering  tbe  fraud 
of  the  Magi,^  the  son  of  Hystaspes  became  the  third  king  of 
the  Persians.  Daniel  calls  Darius,  who  reigned  in  Babylon, 
the  Mode  ;  but  he  is  Cyaxares.  This  I  readily  admit ;  for 
he  reigned  by  suiferance,  as  Cyrus  willingly  declined  the 
honour.  And  Cyrus,  though  a  grandson  of  Astyages,  by 
his  daughter  Mandane,  was  yet  born  of  a  father  not  en- 
nobled ;  for  Astyages,  having  dreamt  that  all  Asia  would 
be  covered  by  what  proceeded  from  his  daughter,  was  easily 
induced  to  marry  her  to  a  stranger.  When,  therefore,  he 
gave  her  to  Cambyses,  his  design  was  to  drive  her  to  a  far 
country,  so  that  no  one  born  of  her  should  come  to  so  great 
an  empire :  this  was  the  advice  of  the  Magi.  Cyrus  then 
acquired  a  name  and  reputation,  no  doubt,  only  by  his  own 
efforts ;  nor  did  he  venture  at  first  to  take  the  name  of  a 
king,  but  suffered  his  uncle,  and  at  the  same  time  his  father- 


1  The  account  of  the  Ma^  is  briefly  this : — Cynis  had  tAvo  sons,  Camby- 
ses and  Smerdis.  When  Cambyses  ascended  the  throne,  suspecting  the 
fidelity  of  his  brother,  he  caused  liim  to  be  secretly  put  to  death.  This 
was  known  to  some  of  the  ^lagi.  On  the  death  of  Cambyses,  one  of 
them,  named  Smerdis,  who  resembled  the  deceased  prince,  was  by  the 
Alagi  declared  king,  imder  the  pretence  of  being  the  brother  of  Cambyses. 
The  imposition  was  detected,  and  seven  of  the  nobles  of  Persia  dethroned 
him  after  six  months'  reign,  and  one  of  themselves,  Darius  Hystaspes,  was 
made  king,  in  the  year  before  Christ  521. — Ed. 


320  THE  TWELVE  MINOR  PROPHETS.       LECT,  CXXVIII. 

in-law,  to  reign  with  him ;  and  yet  he  was  his  colleague 
only  for  two  years ;  for  Cyaxares  lived  no  longer  than  the 
taking  of  Babylon. 

I  come  then  now  to  our  Prophet :  he  says,  In  the  second  year 
of  Darius  it  was  commanded  to  me  by  the  Lord  to  reprove 
the  sloth  of  the  people.  We  may  readily  conclude  that  more 
than  twenty  years  had  elapsed  since  the  people  began  to  re- 
turn to  their  own  country.-^  Some  say  thirty  or  forty  years, 
and  others  go  beyond  that  number ;  but  this  is  not  probable. 
Some  say  that  the  Jews  returned  to  their  country  in  the 
fifty-eighth  year  of  their  captivity  ;  but  this  is  not  true,  and 
may  be  easily  disj)roved  by  the  words  of  Daniel  as  well  as 
by  the  histoiy  of  Ezra.  Daniel  says  in  the  ninth  chaj)ter 
that  he  was  reminded  by  God  of  the  return  of  the  people 
when  the  time  prescribed  by  Jeremiah  was  drawing  nigh. 
And  as  this  happened  not  in  the  first  year  of  Darius,  the  son 
of  Hystaspes,  but  about  the  end  of  the  reign  of  Belshasar 
before  Babylon  was  taken,  it  follows  that  the  time  of  the 
exile  was  then  fulfilled.  We  have  also  this  at  the  beginning 
of  the  history,  '  Wlien  seventy  years  were  accomplished,  God 
roused  the  spirit  of  Cyrus  the  king.'  We  hence  see  that 
Cyrus  had  not  allowed  the  free  return  of  the  people  but  at 
the  time  predicted  by  Jeremiah,  and  according  to  what 
Isaiah  had  previously  taught,  that  Cyi'us,  before  he  was  born, 
had  been  chosen  for  this  work :  and  then  God  began  openly 
to  show  how  truly  he  had  spoken  before  the  peoj)le  were 
driven  into  exile.  But  if  we  grant  that  the  people  returned 
in  the  fifty-eighth  year,  the  truth  of  prophecy  will  not  ap- 
pear. They  therefore  speak  very  thoughtlessly  who  say 
that  the  Jews  returned  to  their  country  before  the  seventieth 
year ;  for  thus  they  subvert,  as  I  have  said,  every  notion  of 
God's  favour. 

Since  then  seventy  years  had  elapsed  when  Babylon  was 
taken,  and  Cyrus  by  a  public  edict  permitted  the  Jews  to 
return  to  their  country,  God  at  that  time  stretched  forth  his 
hand  in  behalf  of  the  miserable  exiles ;  but  troubles  did 


1  Adam  Clark  says,  that  it  was  in  the  sixteenth  year  after  their  return 
from  Babylon. — Ed. 


CHAP.  I.  1.  COMMENTARIES  ON  HAGGAI.  321 

afterwards  arise  to  thorn  from  tlieir  noiglibours.  Sonic  under 
the  guise  of  friendship  wished  to  join  them,  in  order  to  ob- 
literate the  name  of  Israel ;  and  that  they  might  make  a 
sort  of  amalgamation  of  many  nations.  Then  others  openly 
carried  on  war  wdth  them  ;  and  when  Cyrus  was  witli  his 
army  in  Scythia,  his  prefects  became  hostile  to  tlie  Jews, 
and  thus  a  delay  was  effected.  Then  followed  Oambyses,  a 
most  cruel  enemy  to  the  Church  of  God.  Hence  the  build- 
ing of  the  Temple  could  not  be  proceeded  with  until  the 
time  of  this  Darius,  the  son  of  Hystaspes.  But  as  Darius, 
the  son  of  Hystaspes,  favoured  the  Jews,  or  at  least  was 
pacified  towards  them,  he  restrained  the  neighbouring  na- 
tions from  causing  any  more  delay  as  to  the  building  of  the 
Temjjle.  He  ordered  his  prefects  to  protect  the  people  of 
Israel,  so  that  they  might  live  quietly  in  their  country  and 
finish  the  Temple,  which  had  only  been  begun.  And  we 
may  hence  conclude  that  the  Temple  was  built  in  forty-six 
years,  according  to  what  is  said  in  the  second  chapter  of 
John  ;^  for  the  foundations  were  laid  immediately  on  the 
return  of  the  people,  but  the  work  was  either  neglected  or 
hindered  by  enemies. 

But  as  liberty  to  build  the  Temple  was  given  to  the  Jews, 
we  may  gather  from  what  our  Prophet  says,  that  they  were 
guilty  of  ingratitude  towards  God  ;  for  private  benefit  was 
by  every  one  almost  exclusively  regarded,  and  there  was 
hardly  any  concern  for  the  Avorship  of  God.  Hence  the  Pro- 
phet now  reproves  this  indifterence,  allied  as  it  Avas  with 
ungodliness :  for  what  could  be  more  base  than  to  enjoy  the 
country  and  the  inheritance  which  God  had  formerly  pro- 
mised to  Abraham,  and  yet  to  make  no  account  of  God,  nor 
of  that  special  favour  which  he  wished  to  confer — tbat  of 
dwelling  among  them  ?  An  habitation  on  mount  Sion  had 
been  chosen,  we  know,  by  God,  that  thence  might  come  forth 

*  The  reference  in  JoJin  ii.  19.  20,  seems  to  have  been  made  not  to  tlie 
time  in  v'hich  it  was  built  then,  but  to  the  time  in  v.hich  it  was  built  or 
rebuilt  by  Herod  the  Ureat.  For  this  temple  was  tinish^jd  in  the  sixth 
year  of  Darius  (see  Ezra  vi.  15^)  and  about  twenty-one  years  after  the 
edict  of  Cyrus.  'J'he  return  from  Ijabylon  was  before  Christ  530.  and  the 
temple  was  finished  in  i>lij.  It  Avas  about  four  years  in  building  under 
Darius. —  H<l. 

VOL.  IV.  X 


322  THE  TWELVE  MINOR  PROPHETS.       LECT.  CXXA^II. 

the  Redeemer  of  the  world.  As  then  this  business  was  ne- 
glected, and  each  one  built  his  own  house,  justly  does  the 
Prophet  here  reprove  them  with  vehemence  in  the  name 
and  by  the  command  of  God.  Thus  much  as  to  the  time. 
And  he  says  in  the  second  year  of  Darius,  for  a  year  had 
now  elapsed  since  liberty  to  build  the  Temple  had  been 
allowed  them ;  but  the  Jews  were  negligent,  because  they 
were  too  much  devoted  to  their  own  privixte  advantages. 

And  he  says,  that  the  word  was  given  by  his  hand  to 
Zeruhbabel,  the  son  of  Shealtiel,  and  to  Joshua,  the  son  of 
Josedech.  We  shall  hereafter  see  that  this  communication 
had  a  regard  without  distinction  to  the  whole  community ; 
and,  if  a  probable  conjecture  be  entertained,  neither  Zeruh- 
babel nor  Joshua  were  at  fault,  because  the  Temple  was 
neglected ;  nay,  we  may  with  certainty  conclude  from  what 
Zechariah  says,  that  Zerubbabel  was  a  wise  prince,  and  that 
Joshua  faithfully  discharged  his  office  as  a  priest.  Since 
then  both  spent  their  labours  for  God,  how  was  it  that  the 
Prophet  addressed  them  ?  and  since  the  whole  blame  belong- 
ed to  the  people,  why  did  he  not  speak  to  them  ?  why  did 
he  not  assemble  the  whole  multitude  ?  The  Lord,  no  doubt, 
intended  to  connect  Zerubbabel  and  Joshua  with  his  servant 
as  associates,  that  they  three  might  go  forth  to  the  people, 
and  deliver  with  one  mouth  what  God  had  committed  to  his 
servant  Haggai.  This  then  is  the  reason  why  the  Prophet 
says,  that  he  was  sent  to  Zerubbabel  and  Joshua. 

Let  us  at  the  same  time  learn,  that  princes  and  those  to 
whom  God  has  committed  the  care  of  governing  his  Church, 
never  so  faithfully  perform  their  office,  nor  discharge  their 
duties  so  courageously  and  strenuously,  but  that  they  stand  in 
need  of  being  roused,  and,  as  it  were,  stimulated  by  many 
goads.  I  have  already  said,  that  in  other  places  Zerubbabel 
and  Joshua  are  commended  ;  yet  the  Lord  reproved  them  and 
severely  expostulated  with  them,  because  they  neglected  the 
building  of  the  Temple.  This  was  done,  that  they  might 
confirm  by  their  authority  what  the  Prophet  was  about  to 
say :  but  he  also  intimates,  that  they  were  not  wholly  free 
from  blame,  while  the  j^eople  were  thus  negligent  in  pursuing 
the  work  of  building  the  Temple. 


CHAP.  I.  1.  COMMENTARIES  ON  HAGGAL  323 

Zenibbabel  is  called  the  son  of  Sliealtiel :  some  think  that 
son  is  put  here  for  grandson,  and  that  his  father's  name  was 
passed  over.  But  this  seems  not  probable.  They  quote  from 
the  Chronicles  a  passage  in  which  his  father  s  name  is  said 
to  be  Pedaiah :  but  we  know  that  it  was  often  the  case 
among  that  jjeoiile,  that  a  person  had  two  names.  I  therefore 
regard  Zerubbabel  to  have  been  the  son  of  Shealtiel.  He  is 
said  to  have  been  the  governor^  of  Judah ;  for  it  was  neces- 
sary that  some  governing  power  should  continue  in  that 
tribe,  though  the  royal  authority  was  taken  away,  and  all 
sovereignty  and  supreme  power  extinguished.  It  was  yet 
God's  purpose  that  some  vestiges  of  power  should  remain, 
according  to  what  had  been  predicted  by  the  patriarch  Ja- 
cob, '  Taken  away  shall  not  be  the  sceptre  from  Judah,  nor 
a  leader  from  his  thigh,  until  he  shall  come  ;'  &c.  (Gen.  xlix. 
10.)  The  royal  scej)tre  was  indeed  taken  away,  and  the 
crown  was  removed,  according  to  what  Ezekiel  had  said, 
'  Take  away  the  crown,  subvert,  subvert,  subvert  it,'  (Ezek. 
xxi.  26,  27;)  for  the  interruption  of  the  government  had  been 
sufficiently  long.  Yet  the  Lord  in  the  meantime  preserved 
some  remnants,  that  the  Jews  might  know  that  that  promise 
was  not  wholly  forgotten.  This  then  is  the  reason  why  the 
son  of  Shealtiel  is  said  to  be  the  governor  of  Judah.  It  now 
follows — 


2.  Thus  speaketh  the  Lord  of  2.  Sic  dicit  lehova  exercituiim, 
hosts,  saying,  This  people  say,  The  dicendo,  Popiilus  isti  dicunt  (hoc 
time  is  uot  come,  the  time  that  the  est,  dicit,)  Non  veiiit  tempus  domui 
Lord's  house  should  be  built.  lehovse  ad  ajdificandum. 

3.  Then  came  the  word  of  the  3.  Et  datus  fuit  sermo  lehovse  in 
Lord  by  Haggai  the  prophet,  saying,  manu  Chaggai  Prophetse,  dicendo, 


'  nns ;  it  is  a  word  current  in  several  languages,  Chaldee,  Persic,  &c. 
Parkhurst  derives  it  from  ns,  to  extend.  Theod.  Aq.  and  Sym.  render  it 
hyovfiivov,  governor.  He  is  called  Sheshbazzar  in  Ezra  v.  14  ;  and  Cyrus 
is  said  to  have  made  him  HHS,  governor  or  deputy.  It  is  the  name  of  a 
person  endued  -with  authority  by  a  sovereign.  Zerubbabel,  ?33"ll,  has  been 
derived  from  IT,  a  stranger,  and  ^33,  Babylon,  a  stranger  or  sojourner  at 
Babylon.  It  deserves  to  be  noticed,  that  the  ci\'il  governor  is  put  here 
before  the  chief  priest ;  and  we  find  from  Ezra  that  it  was  to  the  civil 
governor  that  Cyrus  delivered  the  holy  vessels  of  the  temple.  See  Ezra 
v.  \-i.—Ed. 


324  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXVIII. 

4.  Is  it  time  for  you,  O  ye,  to  4.  An  tempus  vobis,  lit  habitatis 
dwell  in  your  ceiled  houses,  and  this  vos  in  doniibus  vestris  tabulatis,  et 
house  Uc  waste  ?  domus  htec  deserta  ? 

They  who  think  that  seventy  years  had  not  passed  until 
the  reign  of  Darius,  may  from  this  passage  be  easily  dis- 
proved :  for  if  the  seventy  years  were  not  accomplished,  an 
excuse  would  have  been  ready  at  hand, — that  they  had 
deferred  the  work  of  building  the  Temple ;  but  it  was  cer- 
tain, that  the  time  had  then  elapsed,  and  that  it  was  owing 
to  their  indifference  that  the  Temple  was  not  erected,  for  all 
the  materials  were  appropriated  to  private  uses.  Wliile  then 
they  were  thus  taking  care  of  themselves  and  consulting 
their  own  interest,  the  building  of  the  Temple  was  neglected. 
That  the  Temple  was  not  built  till  the  reign  of  Darius,  this 
happened,  as  we  have  said,  from  another  cause,  because  the 
prefects  of  king  Cyrus  gave  much  annoyance  to  the  Jews, 
and  Cambyses  was  most  hostile  to  them.  But  when  liberty 
was  restored  to  them,  and  Darius  had  so  kindly  permitted 
them  to  build  the  Temple,  they  had  no  excuse  for  delay. 

It  is  however  probable  that  they  had  then  many  disputes 
as  to  the  time ;  for  it  may  have  been,  that  they  seizing  on 
any  pretext  to  cover  their  sloth,  made  this  objection, — that 
many  difficulties  had  occurred,  because  they  had  been  too 
precipitate,  and  that  they  had  thus  been  punished  for  their 
haste,  because  they  had  rashly  undertaken  the  building  of 
the  Temple :  and  we  may  also  suppose  that  they  took  an- 
other view  of  the  time  as  having  not  yet  come,  for  easily 
might  this  objection  occur  to  them, — "  It  is  indeed  true  that 
the  worship  of  God  is  deservedly  to  be  preferred  to  all  other 
things  ;  but  the  Lord  grants  us  this  indulgence,  so  that  we 
are  allowed  to  build  our  own  houses  ;  and  in  the  meantime 
Ave  attend  to  the  sacrifices.  Have  not  our  fathers  lived  many 
ages  without  a  Temple  ?  God  was  then  satisfied  with  a  sanc- 
tuary :  there  is  now  an  altar  erected,  and  there  sacrifices  are 
offered.  The  Lord  then  will  forgive  us  if  we  defer  the  build- 
ing of  the  Temple  to  a  suitable  time.  But  in  the  meantime 
every  one  may  build  his  own  house,  so  that  afterwards  the 
Temple  may  at  leisure  be  built  more  sumptuously.''  How- 
ever this  may  have  been,  we  find  that  true  which  I  have 


CHAP.  I.  2-4.  COMMENTARIES  ON  HAGGAI.  325 

often  stated, — that  the  Jews  were  so  taken  up  with  their 
own  domestic  concerns,  with  their  own  ease,  and  with  their 
own  pleasures,  that  they  made  very  little  account  of  God's 
worship.  This  is  the  reason  why  the  Prophet  was  so  greatly 
displeased  with  them. 

He  declares  what  they  said,  This  people  say,  The  time  is 
not  yet  come  to  build  the  house  of  Jehovah}  He  repeats  here 
what  the  Jews  were  wont  to  allege  in  order  to  disguise  their 
sloth,  after  having  delayed  a  long  time,  and  when  they  could 
not,  except  through  consummate  effrontery,  adduce  any- 
thing in  their  own  defence.  We  however  see,  that  they 
hesitated  not  to  promise  pardon  to  themselves.  Thus  also 
do  men  indulge  themselves  in  their  sins,  as  though  they 
could  make  an  agreement  with  God  and  pacify  him  w4th 
some  frivolous  things.  We  see  that  this  was  the  case  then. 
But  we  may  also  see  here,  as  in  a  mirror,  how  great  is  the 
ingratitude  of  men.  The  kindness  of  God  had  been  especi- 
ally worthy  of  being  remembered,  the  glory  of  which  ought  to 
have  been  borne  in  mind  to  the  end  of  time :  they  had  been 
restored  from  exile  in  a  manner  beyond  what  they  had  ever 
expected.  What  ought  they  to  have  done,  but  to  have  de- 
voted themselves  entirely  to  the  service  of  their  deliverer  ? 
But  they  built,  no,  not  even  a  tent  for  God,  and  sacrificed 
in  the  open  air;  and  thus  they  wilfully  trifled  with  God. 
But  at  the  same  time  they  dAvelt  at  ease  in  houses  elegantly 
fitted  up. 

And  how  is  the  case  at  this  day  ?  We  see  that  through  a 
remarkable  miracle  of  God  the  gospel  has  shone  forth  in 
our  time,  and  we  have  emerged,  as  it  were,  from  the  abodes 
below.  Who  does  now  rear  up,  of  his  own  free-will,  an  altar 
to  God  ?  On  the  contrary,  all  regard  what  is  advantageous 
only  to  themselves  ;  and  while  they  are  occupied  with  their 
own  concerns,  the  worship  of  God  is  cast  aside ;  there  is  no 
care,  no  zeal,  no  concern  for  it ;  nay,  Avhat  is  worse,  many 
make  gain  of  the  gospel,  as  though  it  were  a  lucrative  busi- 
ness.    No  wonder  then,  if  the  people  have  so  basely  disre- 

'  The  words  literally  are, — 

This  people  say,  Not  come  is  the  time, 

The  tmie  for  the  house  of  Jehovah  to  be  biiilt. — Ed. 


326  THE  TWELVE  MINOR  PROPHETS.    LECT.  CXXVIII. 

garded  their  deliverance,  and  have  almost  obliterated  the 
memory  of  it.  No  less  shameful  is  the  example  witnessed 
at  this  day  among  us. 

But  we  may  hence  also  see  how  kindly  God  has  provided 
for  his  Church  ;  for  his  purpose  was  that  this  reproof  should 
continue  extant,  that  he  might  at  this  day  stimulate  us, 
and  excite  our  fear  as  well  as  our  shame.  For  we  also 
thus  grow  frigid  in  promoting  the  worship  of  Grod,  whenever 
we  are  led  to  seek  only  our  own  advantages.  We  may  also 
add,  that  as  God's  temple  is  spiritual,  our  fault  is  the  more 
atrocious  when  we  become  thus  slothful ;  since  God  does 
not  bid  us  to  collect  either  wood,  or  stones,  or  cement,  but 
to  build  a  celestial  temple,  in  which  he  may  be  truly  wor- 
shipped. When  therefore  we  become  thus  indifferent,  as 
that  people  were  thus  severely  reproved,  doubtless  our  sloth 
is  much  more  detestable.  We  now  see  that  the  Prophet  not 
only  spoke  to  men  of  his  age,  but  was  also  destined,  through 
God's  wonderful  purpose,  to  be  a  preacher  to  us,  so  that  his 
doctrine  sounds  at  this  day  in  our  ears,  and  reproves  our 
torpor  and  ungrateful  indifference :  for  the  building  of  the 
spiritual  temple  is  deferred,  whenever  we  become  devoted  to 
ourselves,  and  regard  only  what  is  advantageous  to  us  indi- 
vidually.    We  shall  go  on  with  what  follows  to-morrow. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  must  carry  on  a  warfare  in  this 
world,  and  as  it  is  thy  will  to  try  us  with  many  contests,— O 
grant,  that  we  may  never  faint,  however  extreme  may  be  the 
trials  which  we  shall  have  to  endiure :  and  as  thou  hast  favoured 
us  with  so  great  an  honour  as  to  make  us  the  framers  and  build- 
ers of  thy  spiritual  temple,  may  every  one  of  us  present  and 
consecrate  himself  wholly  to  thee :  and,  inasmuch  as  each  of  us 
has  received  some  peculiar  gift,  may  we  strive  to  employ  it  in 
building  this  temple,  so  that  thou  mayest  be  worshipped  among  us 
perpetually ;  and  especially,  may  each  of  us  offer  himself  wholly 
as  a  spiritual  sacrifice  to  thee,  until  we  shall  at  length  be  re- 
newed in  thine  image,  and  be  received  into  a  full  participation  of 
that  glory,  which  has  been  attained  for  us  by  the  blood  of  thy 
only-begotten  Son.     Amen. 


CHAP.  I.  2-4,  COMMENTARIES  ON  HAGQAI.  327 


ILectur^  ©nc  i8?imOreB  antf  grtoentg-nttttfj. 

When  the  Prophet  asks,  whether  the  time  had  come  for 
the  Jews  to  dwell  in  splendid  and  well  furnished  houses, 
and  whether  the  time  had  not  come  to  build  the  Temple, 
he  intimates,  that  they  were  trifling  in  a  very  gross  manner 
with  God  ;  for  there  was  exactly  the  same  reason  for  build- 
ing the  Temple  as  for  building  the  city.  How  came  they 
to  be  restored  to  their  country,  but  that  God  performed 
what  he  had  testified  by  the  mouth  of  Jeremiah  ?  Hence 
their  return  depended  on  the  redemption  promised  to  them  : 
it  was  therefore  easy  for  them  to  conclude,  that  the  time  for 
building  the  Temple  had  already  come ;  for  the  one  could 
not,  and  ought  not  to  have  been  separated  from  the  other, 
as  it  has  been  stated.  He  therefore  upbraids  them  with 
ingratitude,  for  they  sought  to  enjoy  the  kindness  of  God, 
and  at  the  same  time  disregarded  the  memorial  of  it. 

And  very  emphatical  are  the  words,  when  he  says.  Is  it 
time  for  you  to  dwell  in  houses?^  For  there  is  implied  a 
comparison  between  God,  whose  Temple  they  set  no  value 
on,  and  themselves,  who  sought  not  only  commodious,  but 
sumptuous  dwellings.  Hence  the  Prophet  inquires,  whether 
it  was  consistent  that  mortal  men,  who  dilFer  not  from 
worms,  should  possess  magnificent  houses,  and  that  God 
should  be  without  his  Temple.  And  to  the  same  purpose  is 
what  he  adds,  when  he  says,  that  their  houses  were  boarded; 
for  D'*J1SD,  saphunim,  means  in  Hebrew  what  we  express  by 
Cambrisees.^     Since  then  they  were  not  satisfied  with  what 

'  There  is  a  double  pronoun.  DDX  037  rij?n,  "  Is  it  time  for  you,  even 
you,"  or,  "  you  yourselves?"  The  Welsli  often  use  two  pronouns  in  this 
way,  for  the  sake  of  empliasis.  The  rendering  is  very  flat,  as  in  our  ver- 
sion, and  adopted  by  Hendcrsun,  "  Is  it  time  for  you,  O  ye?"  &c.  Iluuhi- 
gant,  who  always  amends,  proposes  riDX,  to  come,  "Is  the  time  come  for 
you?"&c.  This  is  suitable,  but  without  authority.  Datliim  suggests 
nny,  now,  "  is  it  now  time  for  you?"  &c.  This  conjectiure  also  would  suit 
the  place,  but  it  is  no  more  than  a  conjecture.  There  is  no  doubt  an  em- 
phasis is  intended  by  the  repetition. — Ed. 

*  It  is  rendered  "  wainscoted "  by  Henderson;  "  KoiXorra^/iiiii^— ceiled," 
by  the  Sept. ;  '•  uooipcofii>ois — roofed,"  by  Aquila.  It  v,as  the  custom  in  the 
east,  says  J'arkhurst,  to  cover  or  line  the  roof  with  boards  or  wainscot. — Ed. 


328  THE  TWELVE  MIXOR  PROPHETS.  LECT.  CXXIX. 

was  commodious,  without  splendour  and  luxury  being  added, 
it  was  extremely  shameful  for  them  to  rob  God  at  the  same 
time  of  his  Temple,  where  he  was  to  be  worshipped.  It 
now  follows — 


5.  Now  tlierefore  thus  saith  the  5.  Et  nunc  sic  dicit  lehova  exer- 
Lord  of  hosts ;  Consider  yoiu-  ways,  cituum,  Adjicite  cor  vestrum  ad  vias 

vestras  ; 

6.  Ye  have  sown  much,  and  bring  6.  Seminastis  multuni,  et  intulis- 
in  little ;  ye  eat,  but  ye  have  not  tis  parum ;  comedere,  et  non  ad  sa- 
enough ;  ye  drink,  but  ye  are  not  tietatem  :  bibere,  et  non  ad  ebrie- 
filled  \\  ith  drink  ;  ye  clothe  you,  but  tatem  ;  vestire,  et  non  ad  calorcin 
there  is  none  warm ;  and  he  that  cuique  ;  et  qui  coUigit  mercedem, 
earneth  wages  earneth  wages  to  put  colligit  mercedem  in  sacculum  per- 
it  into  a  bag  with  holes.  foratum. 


Here  the  Prophet  deals  with  the  refractory  people  accord- 
ing to  what  their  character  required  ;  for  as  to  those  who 
are  teachable  and  obedient,  a  word  is  enough  for  them ;  but 
they  who  are  perversely  addicted  to  their  sins  must  be  more 
sharply  urged,  as  the  Prophet  does  here  ;  for  he  brings  be- 
fore the  Jews  the  punishments  by  which  they  had  been 
already  visited.  It  is  commonly  said,  that  experience  is 
the  teacher  of  fools  ;  and  the  Prophet  has  this  in  view  in 
these  M^ords,  apply  your  hearts  to  your  ways ;^  that  is,  "If 
the  authority  of  God  or  a  regard  for  him  is  of  no  importance 
among  you,  at  least  consider  how  God  deals  with  you.  How 
comes  it  that  ye  are  famished,  that  both  heaven  and  earth 
deny  food  to  you  ?  Besides,  though  ye  consume  much  food, 
it  yet  does  not  satisfy  you.  In  a  word,  how  is  it  that  all 
things  fade  away  and  vanish  in  your  hands  ?  How  is  this  ? 
Ye  cannot  otherwise  account  for  it,  but  that  God  is  dis- 
pleased with  you.  If  then  je  will  not  of  your  own  accord 
obey  God's  word,  let  these  judgments  at  least  induce  you  to 
repent."  It  was  to  apply  the  heart  to  their  ways,  when  they 
acknowledged  that  they  were  thus  famished,  not  by  chance, 
but  that  the  curse  of  God  urged  them,  or  was  suspended 


'  Literally  it  is,  "  Set  your  heart  on  your  ways."  An  idiomatic  phrase, 
but  very  expressive.  They  were  to  fix  their  attention  on  their  conduct, 
not  merely  to  take  n  glance,  but  seriously  and  steadily  to  reflect  on  their 
ways. 


CHAP.  I.  5,  6.  COMMENTARIES  ON  HAGGAI.  829 

over  their  heads.  He  therefore  bids  them  to  receive  instruc- 
tion from  the  events  themselves,  or  from  what  they  were 
experiencing  ;  and  by  these  words  the  Prophet  more  sharply 
teaches  them  ;  as  though  he  had  said,  that  they  profited 
nothing  by  instruction  and  warning,  and  that  it  remained 
as  the  last  thing,  that  they  were  to  be  drawn  by  force  while 
the  Lord  was  chastising  them. 

He  says  that  they  had  soiun  much,  and  that  small  was  the 
produce.     They  who  render  the  clause  in  the  future  tense, 
wrest  the  meaning  of  the  Prophet :  for  why  did  he  say,  apply 
your  heart  to  your  ways,   if   he   only  denounced  a  future 
punishment  ?     But,  as  I  have  already  stated,  he  intimates, 
that  they  very  thoughtlessly  champed  the  bridle,  for  they 
perceived  not  that  all  their  evils  were  inflicted  by  God's 
hand,  nor  did  they  regard  his  judgment  as  righteous.    Hence 
he  says,  that  they  had  sowed  much,  and  that  the  harvest 
had  been  small ;  and  then,  that  they  ate  and  were  not  satis- 
fied ;  that  they  drank  and  had  not  their  thirst  quenched ; 
that  they  clothed  themselves  and  were  not  warmed.      How 
much  soever  they  applied  those  things  which  seemed  neces- 
sary for  the  support  of  life,  they  yet  availed  them  nothing. 
And  God,  \ve  know,  does  punish  men  in  these  two  ways — 
either  by  withdrawing  his  blessings,  by  rendering  the  earth 
arid  and  the  heavens  dry ;  or  by  making  the  abundant  pro- 
duce unsatisfying  and  even  useless.     It  often  happens  that 
men  gather  what  is  sufficient  for  support,  and  yet  they  are 
always  hungry.     It  is  a  kind  of  curse,  which  aj)pears  very 
evident  when  God  takes  away  their  nourishing  power  from 
bread  and  wine,  so   that   they  supply  no   supj)ort  to  man. 
When  therefore  fruit,  and  whatever  the  earth  produces  for 
the  necessities  of  man,  give  no  support,  God  proves,  as  it 
were  by  an  outstretched  arm,  that  he  is  an  avenger.     But 
the  other  curse  is  more  frequent  ;  that  is,  when  God  smites 
the  earth  with  drought,  so  that  it  j)roduces  nothing.     But 
our  Prophet  refers  to  both  these  kinds  of  evils.     Behold,  he 
says.  Ye  have  sotvn  much  and  ye  gather  little  ;  and  then  he 
says,  "  Though  ye  are  su^jplied  with  the  produce  of  Avine  and 
corn,  yet  with  eating  and  drinking  ye  cannot  satisfy  your- 
selves ;  nay,  your  very  clothes   do   not   make  you  waiTn." 


330  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIX. 

Tliej  might  have  had  a  sure  hope  of  the  greatest  abundance, 
had  they  not  broken  oif  the  stream  of  God's  favour  by  their 
sins.  Were  they  not  then  extremely  blind  this  experience 
must  have  awakened  them,  according  to  what  is  said  in  the 
first  chapter  of  Joel. 

He  says  at  the  end  of  the  verse,  He  who  gains  wages,  gains 
them  for  a  'perforated  hag.  By  these  words  he  reminds  them, 
that  the  vengeance  of  God  could  not  only  be  seen  in  the 
sterility  of  the  earth,  and  in  the  very  hunger  of  men,  who 
by  eating  were  not  satisfied  ;  but  also  in  their  work,  for  they 
wearied  themselves  much  without  any  profit,  as  even  the 
money  cast  into  the  bag  disappeared.  Hence  he  says,  even 
your  work  is  in  vain.  It  was  indeed  a  most  manifest 
proof  of  God's  wrath,  when  their  money,  though  laid  up,  yet 
vanished  away.^ 

We  now  see  what  the  Prophet  means :  As  his  doctrine 
appeared  frigid  to  the  Jews  and  his  warnings  were  despised, 
he  treats  them  according  to  the  perverseness  of  their  dispo- 
sition. Hence  he  shows,  that  though  they  disregarded  God 
and  his  Prophets,  they  were  yet  sufliciently  taught  by  his 
judgments,  and  that  still  they  remained  indifferent.  He 
therefore  goads  them,  as  though  they  were  asses,  that  they 
might  at  length  acknowledge  that  God  was  justly  displeased 
with  them,  and  that  his  wrath  was  conspicuous  in  the  steri- 
lity of  the  land,  as  well  as  in  everything  connected  with 
their  life  ;  for  whether  they  did  eat  or  abstained  from  food, 
they  were  hungry ;  and  when  they  diligently  laboured  and 
gathered  wages,  their  wages  vanished,  as  though  they  had 
cast  them  into  a  perforated  bag.     It  follows — 

'  There  seems  to  be  an  irregularity  in  the  construction  of  the  whole 
verse.     Literally  it  is  as  follows — 

Ye  have  sown  much,  but  the  coming  in  is  little ; 

Tlicre  is  eating,  but  not  to  satisfaction  ; 

They  drink,  but  not  to  fulness  ; 

There  is  clothing,  but  there  is  no  warmth  in  it ; 

And  earn  does  the  earner  for  a  perforated  bag. 
This  change  in  the  mode  of  construction  takes  away  the  monotony 
Avhich  would  have  otherwise  appeared.  The  words  ^N^n,  ?13N,  and 
l^'^?,  are  not  infinitives,  as  some  suppose,  but  participles  used  as  nouns ; 
which  is  often  the  case  in  HebrcAV,  as  well  as  in  Welsh,  and  often  too  in 
English,  such  as  teaching,  drinking,  clothing,  &c. — Ed. 


CHAP.  I.  7,  8.  COMMENTARIES  ON  HAGGAI,  331 

7.  Thus  saith  tlie  Lord  of  7.  Sic  dicit  lehova  exercitiium, 
hosts  ;  Consider  your  ways.  Ponite  cor  vestrum  super  vias  vestras  : 

8.  Go  up  to  the  mountain,  8.  Ascendite  in  montem  et  afferte  lig- 
and  bring  wood,  and  build  the  num,  et  sedificate  domum  (vel,  hanc 
house ;  and  I  will  take  pleasure  doniura  ;)  et  propitius  ero  in  ea  (vel, 
in  it,  and  I  will  be  glorified,  saith  mihi  placebit  in  ea ;)  et  glorificabor, 
the  Lord.  dicit  lehova. 

The  Prophet  now  adds,  that  since  the  Jews  were  thus 
taught  by  their  evils,  nothing  else  remained  for  them  but  to 
prepare  themselves  without  delay  for  the  work  of  building 
the  Temple ;  for  they  were  not  to  defer  the  time,  inasmuch 
as  they  were  made  to  know,  that  God  had  come  forth  with 
an  armed  hand  to  vindicate  his  own  right :  for  the  sterility 
of  which  he  had  spoken,  and  also  the  famine  and  other  signs 
of  a  curse,  were  like  a  drawn  sword  in  the  hand  of  God ;  by 
which  it  was  evident,  that  he  intended  to  punish  the  negli- 
gence of  the  people.  As  God  then  had  been  robbed  of  his 
right,  he  not  only  exhorted  the  people  by  his  Prophets,  but 
also  executed  his  vengeance  on  this  contempt. 

This  is  the  reason  why  the  Prophet  now  says,  Apply  your 
heart,  and  then  adds,  Go  up  to  the  mountain,  bring  ivood,  &c. 
And  this  passage  strikingly  sets  forth  why  God  punished 
their  sins,  in  order  that  they  might  not  only  perceive  that 
they  had  sinned,  but  that  they  might  also  seek  to  amend 
that  which  displeased  God.  We  may  also,  in  the  second 
place,  learn  from  Avhat  is  said,  how  we  are  to  proceed  rightly 
in,  the  course  of  true  repentance.  The  beginning  is,  that  our 
sins  should  become  displeasing  to  us  ;  but  if  any  of  us  pro- 
ceed no  farther,  it  will  be  only  an  evanescent  feeling  :  it  is 
therefore  necessary  to  advance  to  the  second  step ;  an 
amendment  for  the  better  ought  to  follow.  The  Prophet 
expresses  both  here  :  He  says  first,  Lay  your  heart  on  your 
ways  ;  that  is,  "  Consider  whence  comes  this  famine  to  you, 
and  then  how  it  is  that  by  labouring  much  ye  gain  nothing, 
except  that  God  is  angiy  with  you."  Now  this  was  what 
wisdom  required.  But  he  again  repeats  the  same  thing, 
"  Lay  your  heart  on  your  ways,"  that  is,  "  Not  only  that 
sin  may  be  hated  by  you,  but  also  that  this  sloth,  which 
has  hitherto  offended  God  and  provoked  his  wrath,  may 
be  changed  into  strenuous  activity."     Hence  he  says,  Oo 


332  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIX. 

up  to  the  mountain,  and  bring  wood,  and  let  the  house  he 
builded. 

If  any  one  is  at  a  loss  to  know  wliy  the  Prophet  insists 
so  much  on  building  the  Temple,  the  ready  answer  is  this — 
that  it  was  God's  design  to  exercise  in  this  way  his  ancient 
people  in  the  duties  of  religion.  Though  then  the  Temple 
itself  was  of  no  great  importance  before  God,  yet  the  end 
was  to  be  regarded ;  for  the  people  were  preserved  by  the 
visible  Temple  in  the  hope  of  the  future  Christ  ;  and  then  it 
behoved  them  always  to  bear  in  mind  the  heavenly  pattern, 
that  they  might  worship  God  spiritually  under  the  external 
symbols.  It  was  not  then  without  reason  that  God  was 
offended  with  their  neglect  of  the  temple ;  for  it  hence 
clearly  appeared,  that  there  was  no  care  nor  zeal  for  religion 
among  the  Jews.  It  often  was  the  case  that  they  were  more 
sedulous  than  necessary  in  external  worship,  and  God 
scorned  their  assiduity,  when  not  connected  with  a  right 
inward  feeling  ;  but  the  gross  contempt  of  God  in  disregard- 
ing even  the  external  building,  is  what  is  reprehended  here 
by  the  Prophet. 

He  afterwards  adds.  And  I  luill  be  propitious  in  it,  or,  I 
will  take  pleasure  in  it.  Some  read,  "  It  will  please  me  ;" 
and  they  depart  not  from  the  real  meaning  of  the  verb :  for 
niiCn,  retse — is  to  be  acceptable.  But  more  correct,  in  my 
view,  is  the  opinion  of  those  who  think  that  the  Prophet 
alludes  to  the  promise  of  God  ;  for  he  had  said,  that  he  would 
on  this  condition  dwell  among  the  Jews,  that  he  might  hear 
their  prayers,  and  be  propitious  to  them.  As,  then,  the 
Jews  came  to  the  Temple  to  expiate  their  sins,  that  they 
might  return  to  God's  favour,  it  is  not  without  reason  that 
God  here  declares  that  he  would  be  propitious  in  that  house. 
'  If  any  one  sin,'  said  Solomon,  '  and  entering  this  house, 
shall  humbly  pray,  do  thou  also  hear  from  thy  heavenly 
habitation.'  (1  Kings  viii.  30.)  We  further  know  that  the 
covering  of  the  ark  was  called  the  propitiatory,  because  God 
there  received  the  suppliant  into  favour.  This  meaning, 
then,  seems  the  most  suitable — that  the  Prophet  says,  that 
if  the  Temple  was  built,  God  would  be  there  propitious.  But 
it  was  a  proof  of  extreme  impiety  to  think  that  they  could 


CHAP.  1.7,8.  COMMENTARIES  ON  IIAGGAI.  '  333 

prosiicr  Avhile  God  was  adverse  to  them :  for  whence  could 
they  hope  for  happiness,  except  from  the  only  fountain  of 
all  blessings,  that  is,  when  God  favoured  them  and  was  pro- 
pitious to  them?  And  how  could  his  favour  be  sought, 
except  they  came  to  his  sanctuary,  and  thence  raise  up  their 
minds  by  faith  to  heaven  ?  When,  therefore,  there  was  no 
care  for  the  Temple,  it  was  easy  to  conclude  that  God  him- 
self was  neglected,  and  regarded  almost  with  scorn.  We 
then  see  how  emphatically  this  was  added,  /  will  he  propi- 
tious there,  that  is,  in  the  Temple ;  as  though  he  had  said, 
"  Your  infirmity  ought  to  have  reminded  you  that  you  have 
need  of  this  help,  even  of  worshipping  me  in  the  sanctuary. 
But  as  I  gave  you,  as  it  were,  a  visible  mirror  of  my  presence 
among  you,  when  I  ordered  a  Temple  to  be  built  for  me  on 
mount  Sion,  when  ye  despise  the  Temple,  is  it  not  the  same 
as  though  I  was  rejected  by  you  V 

He  then  adds.  And  I  shall  he  glorified,  saith  Jehovah.  He 
seems  to  express  the  reason  why  he  should  be  propitious  ;  for 
he  would  then  see  that  his  glory  was  regarded  by  the  Jews. 
At  the  same  time,  this  reason  may  be  taken  by  itself,  and 
this  is  what  I  prefer.i  The  Prophet  then  employs  two  goads 
to  awaken  the  Jews:  When  the  Temple  was  built,  God  would 
bless  them  ;  for  they  would  have  him  pacified,  and  whenever 
they  found  him  displeased,  they  might  come  as  suppliants 
to  seek  pardon  ;  this  was  one  reason  why  it  behoved  them 

'  The  whole  verse  may  be  thus  rendered — 

Ascend  the  mountain,  for  ye  have  brought  wood ; 
And  build  the  house,  that  I  may  delight  in  it, 
That  I  may  be  glorified,  saith  Jehovah. 
The  1,  van.  here  in  two  instances  may  have  the  meaning  of  ut,  that ;  but 
before  DnX3n,  a  verb  in  the  perfect  tense,  it  must  be  rendered  "  for,"  or, 
"  as ;"  and  the  clause  seems  to  be  a  parenthesis.     The  %  van,  is  not  con- 
versive  when  preceded  by  a  verb  in  the  imperative  mood,  as  it  appears  from 
the  end  of  the  verse.     The  mount  was  nut  Libanus,  as  many  have  sup- 
posed, but  Sion,  where  wood  had  been  previously  brought,  but  was  not 
used.     See  Ezra  iii.  1 .     As  to  the  verb  T\T\,  followed  by  3,  it  means  to 
approve,  to  be  pleased  with,  or  to  take  pleasure  or  delight  in,  a  thing.   See 
1  Chron.  xxix.  3:  Ps.  cxlvii.  10:  Mic.  vi.  7.     Probably  the  best  render- 
ing of  the  two  last  lines  is  the  following — 

And  build  the  house,  and  I  shall  delight  in  it 
And  render  it  glorious,  saith  Jehovah. 
To  take  the  last  verb  in  a  causative  sense  is  more  consistent  with  the  tenor 
of  the  passage.    This  is  the  meaning  given  by  the  Targum,  and  is  adopted 
by  Dathius. — Ed. 


334  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIX. 

strenuously  to  undertake  the  building  of  the  Temple.  The 
second  reason  was,  that  God  would  be  glorified.  Now,  what 
could  have  been  more  inconsistent  than  to  disregard  God 
their  deliverer,  and  so  late  a  deliverer  too  ?  But  how  God 
was  glorified  by  the  Temple  I  have  already  briefly  ex- 
plained ;  not  that  it  added  anything  to  God ;  but  such 
ordinances  of  religion  were  then  necessary,  as  the  Jews  were 
as  yet  like  children.     It  now  follows — 

9.  Ye  looked  for  much,  and,  lo,         9.  Respexistis  ad  multum,  et  ecce 

it  came  to  little ;  and  when  ye  brought  parum  ;  et  intulistis  ad  domum,  et 

it  home,  I  did  blow  upon  it.    Why  ?  sufflavi  in  illud:  ciu- hoc  ?  dicit  lehova 

saith  the  Lord  of  hosts.     Because  exercituum :  Propter  domum  meani 

of  mine  house   that  is   waste,  and  qufe  est  deserta,  et  vos  curritis  {vel, 

ye   run   every  man   unto   his  own  addicti  estis  quisque  domi  sufe)  quis- 

house.  que  in  domum  suam. 

Here  the  Prophet  relates  again,  that  the  Jews  were  de- 
prived of  support,  and  that  they  in  a  manner  pined  away  in 
their  distress,  because  they  robbed  God  of  the  worship  due 
to  him.  He  first  repeats  the  fact.  Ye  have  looked  for  much, 
but  behold  little.  It  may  happen  that  one  is  contented  with 
a  very  slender  portion,  because  much  is  not  expected.  They 
who  are  satisfied  with  their  own  penury  are  not  anxious 
though  their  portion  of  food  is  but  scanty,  though  they  are 
constrained  to  feed  on  acorns.  Those  who  are  become 
hardened  in  enduring  evils,  do  not  seek  much  ;  but  they  who 
desire  much,  are  more  touched  and  vexed  by  their  penury. 
This  is  the  reason  why  the  Prophet  says.  Ye  have  looked  for 
much,  and,  behold,  there  was  but  little  ;  that  is,  "  Ye  are  not 
like  the  peasants,  who  satisfy  themselves  with  any  sort  of 
food,  and  are  not  troubled  on  account  of  their  straitened  cir- 
cumstances ;  but  your  desire  has  led  you  to  seek  abundance. 
Hence  ye  seek  and  greedily  lay  hold  on  things  on  every  side ; 
but,  behold,  it  comes  to  little." 

In  the  second  place  he  adds.  Ye  have  brought  it  home. 
He  farther  mentions  another  kind  of  evil — that  when  they 
gathered  wine,  and  corn,  and  money,  all  these  things  im- 
mediately vanished.  Ye  have  brought  it  home,  and  I  have 
blown  upon  it.  By  saying  that  they  brought  it  home,  he 
intimates  that  what  they  had  acquired  was  laid  up,  that  it 


CHAP.  I.  .9.  COMMENTARIES  ON  HAGGAI.  335 

might  be  presei-ved  safely  ;  for  tliey  who  had  filled  their 
storehouses,  and  wine-cellars,  and  bags,  thought  that  they 
had  no  more  to  do  with  God.  Hence  it  was  that  profane  men 
securely  indulged  themselves  ;  they  thought  that  they  were 
beyond  the  reach  of  danger,  when  their  houses  were  well 
filled.  God,  on  the  contrary,  shows  that  their  houses  became 
emjity,  when  filled  with  treasures  and  provisions.  But  he 
speaks  still  more  distinctly — that  he  had  blown  upon  them, 
that  is,  that  he  had  dissipated  them  by  his  breath :  for  the 
Prophet  did  not  deem  it  enough  historically  to  narrate  what 
the  Jews  had  experienced  ;  but  his  purpose  also  was  to  point 
out  the  cause,  as  it  were,  by  the  finger.  He  therefore 
teaches  us,  that  what  they  laid  in  store  in  their  houses  did 
not  without  a  cause  vanish  away ;  but  that  this  happened 
through  the  blowing  of  God,  even  because  he  cursed  their 
blessing,  according  to  what  we  shall  hereafter  see  in  the 
Proj^het  Malachi. 

He  then  adds,  Why  is  this  ?  saith  Jehovah  of  hosts.  God 
here  asks,  not  because  he  had  any  doubts  on  the  subject, 
but  that  he  might  by  this  sort  of  goading  rouse  the  Jews 
from  their  lethargy, — "  Think  of  the  cause,  and  know  that 
my  hand  is  not  guided  by  a  blind  impulse  when  it  strikes 
you.  You  ought,  then,  to  consider  the  reason  why  all 
things  thus  decay  and  perish."  Here  again  is  sharply  re- 
proved the  stupidity  of  the  people,  because  they  attended 
not  to  the  cause  of  their  evils  ;  for  they  ought  to  have  known 
this  of  themselves. 

But  God  gives  the  answer,  because  he  saw  that  they  re- 
mained stupified — On  account  of  my  house,  he  says,  because 
it  is  waste}  God  here  assigns  the  cause ;  he  shows  that 
though  no  one  of  them  considered  why  they  were  so 
famished,  the  judgment  of  his  curse  was  yet  sufficiently 
manifest,  on  account  of  the  Temple  remaining  a  waste.  And 
you,  he  says,  run,  every  one  to  his  own  house.  Some  read, 
"  You  take  delight,  every  one  in  his  own  house ;"  for  it  is 

^  Tliis  is  the  literal  rendering — "  On  account  of  my  house,  because  it  is 
waste."  "iCi'i?  is  not  "  which"  here,  for  it  is  followed  by  Xlil,  "  it;"  but  a 
conjunction,  "  because."  The  word  quod,  in  Latin,  admits  of  two  similar 
meanings ,  — Ed. 


336  THE  TWELVE  MINOR  PROPHETS.  LFJJT.  CXXIX. 

the  verb  TVHI,  retse,  which  we  have  lately  noticed ;  and  it 
means  either  to  take  pleasure  in  a  thing,  or  to  run.  Every 
one,  then,  runs  to  his  house,  or,  Every  one  delights  in  his 
house.  But  it  is  more  suitable  to  the  context  to  give  this 
rendering,  "  Every  one  runs  to  his  house."  For  the  Prophet 
here  reminds  the  Jews  that  they  were  slow  and  slothful  in 
the  work  of  building  the  Temple,  because  they  hastened  to 
their  private  houses.  He  then  reproves  here  their  ardour 
in  being  intent  on  building  their  own  houses,  so  that  they 
had  no  leisure  to  build  the  Temple.  This  is  the  hastening 
which  the  Prophet  blames  and  condemns  in  the  Jews.  ^ 

We  may  hence  learn  again,  that  they  had  long  delayed  to 
build  the  sanctuary  after  the  time  had  arrived :  for,  as  we 
have  mentioned  yesterday,  they  who  think  the  Jews  re- 
turned in  the  fifty-eighth  year,  and  that  they  had  not  then 
undergone  the  punishment  denounced  by  Jeremiali,  are  A^ery 
deluded  ;  for  they  thus  obscure  the  favour  of  God  ;  nay, 
they  wholly  subvert  the  truth  of  the  promises,  as  though 
they  had  returned  contrary  to  God's  will,  through  the  per- 
mission of  Cyrus,  when  yet  Isaiah  says,  that  Cyrus  would  be 
the  instrument  of  their  promised  redemption.  (Is.  xlv.  5.) 
Surely,  then,  Cyrus  must  have  been  dead  before  the  time 
was  fulfilled !  and  in  that  case  God  could  not  have  been  the 
redeemer  of  his  people.  Therefore  Eusebius,  and  those  who 
agree  with  him,  did  thus  most  absurdly  confound  the  order 
of  time.     It  now  follows — 

•  The  first  word  in  this  verse,  HJQ,  is  e-iidentlj  a  participle  noun ;  similar 
instances  we  find  in  verse  6.     The  A-^erse,  literally  rendered,  is  as  follows — 
Looking  for  much,  and  behold  little ! 
And  you  brought  it  home,  and  I  blew  upon  it : 
On  what  account  this,  saith  Jehovah  of  hosts  ? 
On  account  of  my  house,  because  it  is  waste, 
And  ye  are  running,  each  to  his  own  house. 
The  first  line  is  put  in  an  absolute  form,  as  is  sometimes  the  case  in 
Hebrew ;  "  There  has  been,"  or  some  such  words  being  understood.     Both 
the  Targum  and  the  Septuagint  rear!  nTI  instead  of  lijn,  ivhicli  woidd  be 
more  suitable  to  the  word  which  follows,  Avhich  has  ?  before  it.     The  line 
Avoidd  then  be — 

There  has  been  looking  for  much,  but  it  came  to  little. 
The  "blowing"  seems  to  be  a  nwtaphor  taken  from  scorching  wind,  blow- 
ing on  vegetation,  and  causing  it  to  wither.     The  last  line  may  be  thus 
rendered — 

And  ye  are  delighted,  each  with  his  own  house. — Ed. 


CHAP.  I.  10,  11.     COMMENTARIES  ON  IIAQaAI.  837 

10.  Therefore  the  heaven  over  10.  Propterea  prohibiti  super  vos 
you  is  stayed  from  dew,  and  the  sunt  coeli  a  rore,  et  terra  a  proventu 
earth  is  stayed  /rojii  her  fruit.  suo  prohibita  est. 

11.  And"^!  called  for  a  drought  11.  Et  vocavi  siccitatem  super 
upon  the  land,  and  upon  the  moun-  terrani,  et  super  montes,  et  super 
tains,  and  upon  the  corn,  and  upon  triticum,  et  super  mustvun  {aiit, 
the  new  wine,  and  upon  the  oil,  and  vinum,)  et  super  omne  quod  pro- 
upon  that  which  the  ground  bringeth  fert  terra,  et  super  hominem,  et 
forth,  and  upon  men,  and  upon  super  animal,  et  super  omnem  labo- 
cattle,  and  upon  all  the  laboiu-  of  rem  manuiim. 

the  hands. 

He  confirms  what  the  last  verse  contains — that  God  had 
made  it  evident  that  he  was  displeased  with  the  peoj)le  be- 
cause their  zeal  for  religion  had  become  cold,  and,  especially, 
because  they  were  all  strangely  devoted  to  their  own  interest 
and  manifested  no  concern  for  building  the  Temple.  Hence, 
he  says,  therefore  the  heavens  are  shut  up  and  withhold  the 
dew  ;  that  is,  they  distil  no  dew  on  the  earth  :  and  he  adds, 
that  the  earth  was  closed  that  it  produced  no  fruit ;  it 
yielded  no  increase,,  and  disappointed  its  cultivators.  As 
to  the  particle  p" /V,  ol-can,  we  must  bear  in  mind  what 
I  have  stated,  that  God  did  not  regard  the  external  and 
visible  Temple,  but  rather  the  end  for  which  it  was  de- 
signed ;  for  it  was  his  will  then  that  he  should  be  wor- 
shipped under  the  ceremonies  of  the  law.  Wlien,  therefore, 
the  Jews  offered  mutilated,  lame,  or  diseased  sacrifices,  they 
manifested  impiety  and  contempt  of  God.  It  is  yet  true, 
that  it  was  the  same  thing  as  to  God ;  but  he  had  not  com- 
manded sacrifices  to  be  offered  to  him  for  his  own  sake,  but 
that  by  such  services  they  might  foster  true  religion.  When, 
therefore,  he  says  now,  that  he  punished  their  neglect  of 
the  Temple,  we  ouglit  ever  to  regard  that  as  a  pattern  of 
heavenly  things,  so  that  we  may  understand  that  the  cold- 
ness and  indifference  of  the  Jews  were  reproved  ;  because 
it  hence  evidently  appeared  that  they  had  no  care  for  the 
worship  of  God. 

With  respect  to  the  withholding  of  dew  and  of  produce, 
we  know  that  the  Prophets  took  from  the  law  what  served 
to  teach  the  people,  and  accommodated  it  to  their  own 
purposes.  The  curses  of  the  law  are  general.  (Dent.  xi.  1 7.) 
It  is  therefore  the  same  thing  as  though  the  Prophet  had 

VOL.  IV.  Y 


338  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXIX. 

said,  tliat  what  God  had  threatened  by  Moses  was  really- 
fulfilled.  It  ought  not  to  have  been  to  them  a  new  thing, 
that  whenever  heaven  denied  its  dew  and  rain  it  was  a  sign 
of  God"s  wrath.  But  as,  at  this  day,  during  wars,  or  famine, 
or  pestilence,  men  do  not  regard  this  general  truth,  it  is 
necessary  to  make  the  application  :  and  godly  teachers 
ought  wisely  to  attend  to  this  point,  that  is,  to  remind  men, 
according  to  what  the  state  of  things  and  circumstances 
may  require,  that  God  proves  by  facts  what  he  has  testified 
in  his  word.  This  is  what  is  done  by  our  Prophet  now, 
withheld  have  the  heavens  the  dew  and  the  earth  its  produce} 
In  a  word,  God  intimates,  that  the  heavens  have  no  care 
to  provide  for  us,  and  to  distil  dew  so  that  the  earth  may 
bring  forth  fruit,  and  that  the  earth  also,  though  called  the 
mother  of  men,  does  not  of  itself  open  its  bowels,  but  that 
the  heavens  as  well  as  the  earth  bear  a  sure  testimony  to 
his  paternal  love,  and  also  to  the  care  which  he  exercises 
over  us.  God  then  shows,  both  by  the  heavens  and  the 
earth,   that  he  provides  for  us ;  for  when  the  heavens  and 

1  Calvin  seems  to  have  overlooked  DivV,  "  on  your  account."     The 
verse  is — 

Therefore,  on  your  accoimt,  withheld  have  the  heavens  from  dew, 
And  the  earth  has  withheld  its  produce. 

The  verb  K?3,  to  restrain,  to  keep  back,  to  withhold,  is  used  here  twice, 
and  in  the  first  line  in  an  intransitive  sense,  and  in  the  second  in  a  tran- 
sitive sense,  as  it  is  often  the  case  in  other  languages,  when  the  same  verb 
is  both  neuter  and  active. 

The  11th  verse  is  passed  by  without  any  particular  remarks.     The  word 
31  n  is  rendered  "  siccitas — drought,"  as  Jerome  does,  and  also  our  version, 
as  well  as  Newcome  and  Henderson ;  but  Grotius  and  also  Marckius  very 
justly  observe,  that  it  means  here  "  waste,"  or  "  desolation,"  it  being  the 
same  word  as  is  applied  to  God's  house  in  verse  9.     They  left  his  house 
a  waste  ;  by  a  just  retribution  he  had  brought  or  called  for  a  waste  on 
the  land,  &c.     The  contrast  is  so  evident  that  it  cannot  be  denied.     The 
ideal  meaning  of  the  word  is  to  be  waste  or  desolate  :  it  is  then  applied  to 
various  things  which  produce  desolation,  the  sword,  drought,  pestilence, 
&c. ;    bvit  it  is  used  here  in  its  primary  sense,  and  the  contrast  is  very 
striking :  "  My  house  has  been  left  waste  ;  I  have  caused  a  waste  to  come 
ujjon  every  thing  else."     The  verse  may  be  thus  rendered — 
And  I  have  called  for  a  waste 
On  the  land  and  on  the  mountains. 
And  on  the  corn  and  on  the  wine  and  on  the  oil, 
And  on  whatever  the  groimd  produces. 
And  on  man  and  on  the  cattle. 
And  on  all  the  labour  of  the  hands. — Ed. 


CHAP.  I.  1 2.  COMMENTARIES  ON  HAGGAI.  339 

the  earth  administer  and  supply  us  with  tlie  blessings  of 
God,  they  thus  declare  his  love  towards  us.  So  also,  when 
the  heaven  is,  as  it  were,  iron,  and  when  the  earth  with 
closed  bowels  refuses  us  food,  we  ought  to  know  that  they 
are  commissioned  to  execute  on  us  the  vengeance  of  God. 
For  they  are  not  only  the  instruments  of  his  bounty,  but, 
when  it  is  necessary,  God  employs  them  for  the  purpose  of 
punishing  us.     This  is  briefly  the  meaning. 

PRAYER. 

Grant,  Almighty  God,  that  since  tliou  kindly  and  graciously  invitest 
us  to  thyself,  we  may  not  wait  imtil  thou  stimidatest  us  with 
goads,  but  cast  aside  our  sloth  and  run  quickly  to  thee.  And 
when  our  torpor  so  possesses  us  as  to  render  punishment  neces- . 
sary,  permit  us  not  to  harden  oiu-selves  ;  but  being  at  length  effec- 
tually warned,  may  we  retiu-n  to  the  right  way,  and  strive  so  to 
render  all  we  do  approved  by  thee,  that  we  may  find  a  door 
opened  to  thy  grace  and  favour :  and  being  made  partakers  of 
those  blessings,  by  which  thou  affordest  a  taste  of  that  goodness 
which  we  shall  enjoy  in  heaven,  may  we  ever  aspire  thither,  and 
be  satisfied  with  the  abundant  blessings  which  we  daily  and  even 
continually  receive  from  thine  hand,  in  such  a  manner  as  not  to 
be  detained  by  this  world  ;  but  may  we,  with  minds  raised  up  to 
heaven,  ever  tend  upwards,  and  labour  for  that  perfect  happiness 
which  is  there  laid  up  for  us  by  Christ  our  Lord.     Amen. 

12.   Then  Zeriibbabel  the  son  of  12.   Et  audivit  Zerubbabel,  filius 

Shealtiel,  and  Joshua  the  son  of  Jose-  Sealtiel,  et  Jehosua,  fihus  Jehosadak, 

dech,  the  high  priest,  with  all  the  sacerdos  magnus,  et  omnes  rehquife 

remnant  of  the  people,  obeyed  the  populi   vocem  lehovse   Dei   sui,  et 

voice  of  the  Lord  their  God,  and  the  ad  verba  Chaggai  Prophetse  ;  quem- 

words  of  Haggai  the  prophet,  as  the  admodum    miserat    ipsum    lehova 

Lord  their  God  had  sent  him,  and  Deus  eorum ;  et  timueruut  populus 

the  people  did  fear  before  the  Lord,  a  conspectu  lehovje. 

The  Prophet  here  declares  that  his  message  had  not  been 
without  fruit,  for  shortly  after  the  whole  people  prepared 
themselves  for  the  work.  And  he  names  both  Zerubbabel 
and  Joshua  ;  for  it  behoved  them  to  lead  the  way,  and,  as 
it  were,  to  extend  a  hand  to  others.     For,  had  there  been 


S40  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXX. 

no  leaders,  no  one  of  the  common  people  would  have  pointed 
out  the  way  to  the  rest.  We  know  what  usually  happens 
when  a  word  is  addressed  indiscriminately  to  all  the  people  : 
they  wait  for  one  another.  But  when  Joshua  and  Zerubbabel 
attended  to  the  commands  of  the  Prophet,  the  others  fol- 
lowed them  :  for  they  were  dominant,  not  only  in  power,  but 
also  in  authority,  so  that  they  induced  the  people  willingly 
to  do  their  duty.  One  was  the  governor  of  the  people,  the 
other  was  the  high  priest ;  but  the  honesty  and  faithfulness 
of  both  were  well  known,  so  that  the  people  spontaneously 
followed  their  example. 

And  this  passage  teaches  us  that  though  God  invites  all 
to  his  service,  yet  as  any  one  excels  in  honour  or  in  other 
respects,  so  the  more  promptly  he  ought  to  undertake  what 
is  proposed  by  the  authority  of  God.  Our  Prophet,  no  doubt, 
meant  to  point  out  this  due  order  of  things,  by  saying,  that 
he  was  heard  first  by  Zerubbabel  and  Joshua,  and  then  by 
the  whole  peoj^le. 

But  as  all  had  not  returned  from  exile,  but  a  small  portion, 
compared  with  that  great  number,  which,  we  know,  had  not 
availed  themselves  of  the  kindness  allowed  them — this  is  the 
reason  why  the  Prophet  does  not  simjily  name  the  peoj)le, 
but  the  remnant  of  the  people,  W^T\  riHX^J',  sharit  eom.  As 
also  the  gift  of  prophecy  had  been  for  a  long  time  more 
rare,  and  few  appeared  among  the  people  who  had  any  de- 
cided evidence  of  their  call,  such  as  Samuel,  Isaiah,  David, 
and  others  possessed,  the  Prophet,  for  this  reason,  does  here 
more  carefully  commend  and  honour  his  own  office :  he  says 
that  the  people  attended  to  the  voice  of  Jehovah — How  ?  By 
attending,  he  says,  to  the  words  of  Haggai  the  Prophet,  in- 
asmuch as  Jehovah  their  God  had  sent  him.  He  might  have 
said  more  shortly  that  his  labour  had  not  been  without 
fruit  ;  but  he  used  this  circuitous  mode  of  speaking,  that  he 
might  confirm  his  own  call ;  and  he  did  this  designedly,  be- 
cause the  people  had  for  a  long  time  been  without  the  oppor- 
tunity of  hearing  God's  Prophets,  for  there  were  none  among 
them. 

But  Haggai  says  nothing  here  but  what  belongs  in  com- 
mon to  all  teachers  in  the  Church :  for  we  know  that  men 


CHAP.  I.  1 2.  COMMENTARIES  ON  HAGGAI.  o41 

are  not  sent  by  divine  authority  to  speak  tliat  God  himself 
may  be  silent.  As  then  the  ministers  of  the  word  derogate 
nothing  from  the  authority  of  God,  it  follows  that  none  ex- 
cept tlie  only  true  God  ought  to  be  heard.  It  is  not  then  a 
peculiar  exjiression,  which  is  to  be  restricted  to  one  man, 
when  God  is  said  to  have  spoken  by  the  mouth  of  Haggai  ; 
for  he  thus  declared  that  he  was  God's  true  and  authorized 
Prophet.  We  may  therefore  gather  from  these  words,  that 
the  Church  is  not  to  be  ruled  by  the  outward  preaching  of 
the  word,  as  though  God  had  substituted  men  in  his  own 
place,  and  thus  divested  himself  of  his  own  office,  but  that 
he  only  speaks  by  their  mouth.  And  this  is  the  import  of 
these  words.  The  j^eople  attended  to  the  voice  of  Jehovah  their 
God,  and  to  the  rvords  of  Haggai  the  Prophet.  For  the  word 
of  God  is  not  distinguished  from  the  words  of  the  Prophet, 
as  though  the  Pro])het  had  added  anything  of  his  own. 
Haggai  then  ascribed  these  words  to  himself,  not  that  he 
devised  anything  himself,  so  as  to  corrupt  the  pure  doctrine 
which  had  been  delivered  to  him  by  God,  but  that  he  only 
distinguished  between  God,  the  author  of  the  doctrine,  and 
his  minister,  as  Avhen  it  is  said,  "  The  sword  of  God  and  of 
Gideon,"  (Jud.  vii.  20,)  and  also,  "  The  people  believed  God 
and  Moses  his  servant.'"  (Ex.  xiv.  81.)  Nothing  is  ascribed 
to  Moses  or  to  Gideon  apart  from  God  ;  but  God  himself  is 
placed  in  the  highest  honour,  and  then  Moses  and  Gideon 
are  joined  to  him.  In  the  same  sense  do  the  AiDostles  write, 
when  they  say,  that  "it  had  pleased  the  Holy  Spirit"  and 
themselves.     (Acts  xv.  22.) 

And  hence  it  is  evident  how  foolish  and  ridiculous  are 
the  Papists,  who  hence  conclude  that  it  is  lawful  for  men  to 
add  their  own  inventions  to  the  word  of  God.  For  the 
Apostles,  they  say,  not  only  alleged  the  authority  of  the 
Holy  Spirit,  but  also  say,  that  it  seemed  good  to  themselves. 
God  then  does  not  so  claim,  they  say,  all  things  for  him- 
self, as  not  to  leave  some  things  to  the  decision  of  his  Church, 
as  though  indeed  the  Apostles  meant  something  different 
from  what  our  Prophet  means  here  ;  that  is,  that  they  truly 
and  faithfully  delivered  what  they  had  received  from  the 
Spirit  of  God. 


342  THE  TWELVE  MINOB  PROPHETS.  LECT.  CXXX. 

It  is  therefore  a  mode  of  speaking  which  ought  to  bo 
carefully  marked,  when  we  hear,  that  the  voice  of  God  and 
the  words  of  Haggai  were  reverently  attended  to  by  the 
people. — Why  ?  Inasmuch,  he  says,  as  God  had  sent  him  ; 
as  though  he  had  said,  that  Grod  was  heard  when  he  spoke 
by  the  mouth  of  man.  And  this  is  also  worthy  of  being 
noticed,  because  many  fanatics  boast,  that  they  show  regard 
to  the  word  of  the  Lord,  but  are  unwilling  to  give  credit  to 
men,  as  that  would  be  even  preposterous  ;  and  they  pretend, 
that  in  this  way  what  belongs  to  the  only  true  God  is  trans- 
ferred to  creatures.  But  the  Holy  Spirit  most  easily  recon- 
ciles these  two  things — that  the  voice  of  God  is  heard  wlien 
the  people  embrace  what  they  hear  from  the  mouth  of  a 
Prophet.  Why  so  ?  because  it  pleases  God  thus  to  try  the 
obedience  of  our  faith,  while  he  commits  to  man  this  office. 
For  if  the  Lord  was  pleased  to  speak  himself,  then  justly 
might  men  be  neglected :  but  as  he  has  chosen  this  mode, 
whosoever  reject  God's  Prophets,  clearly  show  that  they  de- 
spise God  himself  There  is  no  need  of  inquiring  here,  why 
it  is  that  we  ought  to  obey  the  word  preached  or  the  external 
voice  of  men,  rather  than  revelations  ;  it  is  enough  for  us  to 
know  that  this  is  the  will  of  God.  When  therefore  he  sends 
Prophets  to  us,  we  ought  unquestionably  to  receive  what 
they  bring. 

And  Haggai  says  also  expressly,  that  he  was  sent  by  the 
God  of  Israel ;  as  though  he  had  said,  that  the  people  had 
testified  their  true  piety  when  they  acknowledged  God's 
Prophet  in  his  legitimate  vocation.  For  he  who  clamorously 
objects,  and  says  that  he  knows  not  whether  it  pleases  God 
or  not  to  send  forth  men  to  announce  his  word,  shows  him- 
self to  be  wholly  alienated  from  God :  for  it  ought  to  be 
sufficiently  evident  to  us  that  this  is  one  of  our  first  prin- 
cijjles. 

He  afterwards  adds,  that  the  people  feared  hefore  Je- 
hovah}    Haggai   confirms   here  the  same  truth — that  the 

1  This  clause  may  be  thus  rendered, — 

A  nd  fear  him  did  the  people  on  accoimt  of  Jehovah. 
This  comports  better  with  the  previous  clause,  that  Jehovah  had  sent 
him      The  \  affixed  to  '•  fear "  is  a  pronoun,  otherwise  the  verb  is  plural ; 


CHAP.  I.  13,  II         COMMENTARIES  ON  HAGGAI.  343 

people  received  not  what  they  heard  from  the  mouth  of 
mortal  man,  otherwise  than  if  the  majesty  of  God  had 
openly  appeared.  For  there  was  no  ocular  view  of  God 
given  ;  but  the  message  of  the  Prophet  obtained  as  much 
power  as  though  God  had  descended  from  heaven,  and  had 
given  manifest  tokens  of  his  presence.  We  may  then  con- 
clude from  these  words,  that  the  glory  of  God  so  shines  in 
his  word,  that  we  ought  to  be  so  much  affected  by  it,  when- 
ever he  speaks  by  his  servants,  as  though  he  were  nigh  to 
us,  face  to  face,  as  the  Scripture  says  in  another  place.  It 
now  follows — 

13.  Then  spake  Haggai  the  13.  Et  dicit  Chaggai,  legatus  le- 
Lord's  messenger,  in  the  Lord's  hovse  in  legations  Iehov£e,dicendo  (ye^, 
message  mito  the  people,  saying,  I  dicens)  populo.  Ego  vobiscum  sum, 
am  with  you,  saith  the  Lord.  dicit  lehova. 

14.  And  the  Lord  stirred  up  the  14.  Et  excitavit  lehova  spiritum 
spirit  of  Zerubbabel  the  son  of  Zerubbabel,  filii  Sealtiel,  ducis  Jehu- 
Shealtiel,  governor  of  Judah,  and  dah,  et  spiritum  Jehosuse,  filii  Jelioza- 
the  spirit  of  Joshua  the  son  of  dak,  sacerdotis  magni,  et  spiritum 
Josedech,  the  high  priest,  and  the  omnium  reliquiarum  (Jioc  est,  totius 
spirit  of  all  the  remnant  of  the  residua^  multitudinis)  populi ;  et  vene- 
people  ;  and  they  came  and  did  runt  et  fecervmt  opus  in  templo  (in 
work  in  the  house  of  the  Lord  of  domo,  ad  verbum)  lehovce  exercituum 
hosts,  their  God.  Dei  sui. 

The  Prophet  tells  us  here,  that  he  had  again  roused  the 
leaders  as  well  as  the  common  people  ;  for  except  God 
frequently  repeats  his  exhortations,  our  alacrity  relaxes. 
Though  then  they  had  all  attended  to  God's  command,  it 
was  yet  necessary  that  they  should  be  strengthened  by  a  new 
promise  :  for  men  can  be  encouraged,  and  their  indifference 
can  be  corrected,  by  no  other  means,  to  such  a  degree,  as 
when  God  offers  and  promises  his  help.  This,  then,  was  the 
way  in  which  they  were  now  encouraged,  /  am  with  you. 
And  experience  sufficiently  shows,  that  we  never  really  and 
from  the  heart  obey,  except  when  we  rely  on  his  promises 
and  hope  for  a  happy  success.  For  were  God  only  to  call 
us  to  our  work,  and  were  our  hope  doubtful,  all  our  zeal 
would  doubtless  die  away.     We  cannot  then  devote  our  ser- 

and  "  people"  seldom,  if  ever,  has  a  verb  in  the  plural  number.  To  fear 
sometimes  means  to  respect,  to  reverence :  the  people  honoured  him  as 
God's  servant,  by  obeying  his  message. — Ed. 


344  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXX. 

vices  to  God,  excej^t  lie  supports  and  encourages  us  by  pro- 
mises. We  also  see,  that  it  is  not  enough  that  God  should 
speak  once,  and  that  we  should  once  receive  his  word,  but 
there  is  need  that  he  should  rouse  us  again  and  again  ;  for 
the  greatest  ardour  grows  cold  when  no  goads  are  applied. 

And  the  Pi'ophet  makes  known  again  his  vocation,  for  he 
says,  that  he  spake  in  the  .message  of  Jehovah,  for  he  wsls  his 
messenger.  The  word  "li^?^,  wia^aA;,  means  a  messenger; 
and  as  angels  are  called  DON7^,  melakim,  some  foolish  men 
have  thought  that  Haggai  was  one  of  the  celestial  angels, 
clothed  with  the  form  of  man :  but  this  is  a  most  frivolous 
conjecture ;  for  priests,  we  know,  are  honoured  with  this 
title  in  the  second  chapter  of  Malachi,  and  God  in  many 
other  places  calls  his  Prophets  messengers  or  ambassadors. 
There  is,  therefore,  no  doubt  but  that  Haggai  meant  simply 
to  testify,  that  he  brought  forward  nothing  presumptuously, 
but  was  a  faithful  dispenser  of  the  word  ;  for  he  knew  that 
he  was  sent  by  God  ;  and  that  he  might  attain  attention, 
he  was  able  justly  to  testify  that  his  message  came  from 
heaven. 

Hence  he  says,  that  he  spake  as  a  messenger  of  Jehovah  in 
the  message  of  Jehovah;  that  is,  he  spoke  according  to  his 
calling,  and  not  as  a  private  individual,  but  as  one  who  de- 
rived his  authority  from  heaven,  and  could  call  to  order  the 
whole  people ;  for  he  was  to  give  way  neither  to  the  chief 
priest  nor  to  Zerubbabel  the  ruler  of  the  people,  inasmuch 
as  he  was  superior  to  them  on  this  account,  because  he  had 
a  message  which  had  been  committed  to  him  by  God.^  We 
now  then  understand  the  design  of  the  Prophet. 

And   we  hence   learn  that   there   is   no    dignity  which 

1  The  verse  literally  is — 

Then  said  Haggai,  the  messenger  of  Jehovah  in  the  messages  of 
Jehovah  to  the  people,  saying, 

I  am  with  you,  saith  Jehovah. 
The  word  for  "  messages"  is  in  the  plm^al  nmnber,  preceded  by  the  pre- 
position D.  Why  commentators  have  generally  rendered  it  in  the  singular 
number,  does  not  appear.  Haggai  is  expressly  said  to  be  God's  messenger 
in,  or  with  regard  to,  the  messages  or  communications  he  made  to  the 
people.  To  connect  the  word,  as  some  do,  with  "  said,"  hardly  gives  a 
meaning,  except  the  clause  be  rendered,  as  it  is  done  by  Neivcome,  "  by  the 
message  of  Jehovah,"  that  is,  by  his  command ;  but  then  a  plural  word  is 
made  singular. — Ed. 


CHAP.  1.13,  1-i.  COMMENTARIES  ON  HAGGA.I.  o45 

exempts  us  from  obedience  common  to  all,  when  God's  word 
is  addressed  to  us.  Doubtless  Joshua  the  high  priest  "svas 
superior  to  all  the  rest  in  matters  of"  religion,  and  he  was  the 
chief  angel  or  messenger  of  the  God  of  hosts;  and  yet  he  re- 
fused not  to  submit  himself  to  God's  Prophet,  for  he  under- 
stood that  he  Avas  in  a  special  manner  appointed  by  God  to 
this  office.  Zerubbabel,  the  governor  of  the  people,  followed 
also  his  example.  Let  us,  then,  know  that  God's  word  is 
proclaimed  under  this  condition,  that  no  eminence,  either 
in  honour  or  in  dignity,  exempts  us,  as  it  were,  by  a  sort  of 
privilege,  from  the  obligation  of  receiving  it. 

The  Prophet  at  length  adds,  that  the  people  hastened 
quickly  to  the  work,  because  God  had  given  encouragement 
to  them  all.  He  had  lately  spoken  of  the  fruit  of  his 
doctrine ;  but  he  now  declares  that  his  voice  had  not  so 
penetrated  into  the  hearts  of  all,  as  though  it  had  been  of 
itself  efficacious,  but  that  it  had  been  connected  with  the 
hidden  influence  of  the  Spirit. 

And  this  passage  is  remarkable  ;  for  the  Prophet  includes 
both  these  things — that  God  allows  not  his  word  to  be  use- 
less or  unfruitful — and  yet  that  this  proceeds  not  from 
the  diligence  of  men,  but  from  the  hidden  power  of  the 
Spirit.  The  Prophet,  then,  did  not  fail  in  his  efforts  ;  for 
his  labour  was  not  in  vain,  but  brought  forth  fruit.  At  the 
same  time,  that  that  saying  might  remain  true,  '  He  Avho 
plants  and  he  who  waters  is  nothing,'  (1  Cor.  iii.  7,)  he  says, 
that  the  Israelites  were  ready  for  the  work,  because  the  Lord 
roused  them  ;  Jehovah,  he  says,  stirred  up  the  spirit  of  Zer- 
ruhbabel,  the  spirit  of  Joshua,  and  of  the  whole  people.  It  is 
not  right  to  restrict  the  influence  of  the  Spirit  to  one  thing 
only,  as  some  do,  who  imagine  that  the  Israelites  were  con- 
firmed in  their  good  resolution,  as  they  say,  having  before 
spontaneously  obeyed  the  word  of  God.  These  separate, 
without  reason,  what  ought  to  be  read  in  the  Prophet  as 
connected  together.  For  God  roused  the  spirit  of  Zerub- 
babel and  of  the  whole  people  ;  and  hence  it  was  that  they 
received  the  message  of  the  Prophet,  and  were  attentive  to 
his  words.  Foolishly,  then,  do  they  imagine  that  the  Is- 
raelites were  led  by  their  own  free-will  to  obey  the  word  of 


346  THE  TWELVE  MINOR  PEOPHETS.  LECT.  CXXX. 

God,  and  then  that  some  aid  of  the  Holy  Spirit  followed,  to 
make  them  firmly  to  persevere  in  their  course.  But  the 
Prophet  declared,  in  the  first  place,  that  his  message  was 
respectfully  received  by  the  people ;  and  now  he  explains 
how  it  was,  even  because  God  had  touched  the  hearts  of  the 
whole  people.^ 

And  we  ought  to  notice  the  expression,  when  it  is  said 
that  the  spirit  of  Zerubbabel  and  of  all  the  people  was 
stirred  up.  For  much  sloth,  we  know,  prevailed,  especially 
among  the  multitude.  But  as  to  Zerubbabel  and  Joshua, 
they  were,  as  we  have  said,  already  willing,  but  delayed 
until  the  coldness  under  which  they  laboured  was  reproved. 
But  the  Prophet  here  simply  means,  that  they  became  thus 
obedient  through  the  hidden  impulse  of  God,  and  also  that 
they  were  made  firm  in  their  purpose.  God  does  not  form 
new  souls  in  us,  when  he  draws  us  to  his  service ;  but 
changes  what  is  wrong  in  us :  for  we  should  never  be  atten- 
tive to  his  word,  were  he  not  to  open  our  ears  ;  and  there 
would  be  no  inclination  to  obey,  were  he  not  to  turn  our 
hearts ;  in  a  word,  both  will  and  effort  would  immediately 
fail  in  us,  were  he  not  to  add  his  gift  of  perseverance.  Let 
us,  then,  know  that  Haggai's  labours  produced  fruits,  because 
the  Lord  effectually  touched  the  hearts  of  the  peoijle  ;  for 
we  indeed  know  that  it  is  his  special  gift,  that  the  elect  are 
made  disciples,  according  to  that  declaration,  '  No  one  comes 
to  me,  except  my  Father  draw  him.'  (John  vi.  24.)  It  is 
therefore  said  that  they  came  and  did  the  work  in  the  house 
of  Jehovah. 

^  It  is  sometimes  the  case,  that  a  doctrine  is  illegitimately  drawn  from  a 
passage,  and  then  that  it  is  unfairly  opposed.  The  building  of  the  Temple 
had  nothing  to  do  with  the  first  movement  of  the  spiritual  life :  and  there- 
fore to  draw  an  argument  from  the  willingness  of  the  people  to  undertake 
that  Avork  in  favour  of  free-wiU  in  the  great  business  of  salvation,  is  by  no 
means  legitimate.  It  would  have  been,  then,  better  to  deny  the  applica- 
tion, than  to  turn  the  passage  from  its  regidar  course.  But  we  shall  not 
do  violence  to  the  passage,  if  we  render  the  1  at  the  beginning  of  this  verse, 
"  Thus,"  and  refer  "  the  stirring  up"  to  the  threatening  and  the  promise 
previously  announced.  The  object  seems  not  to  have  been  to  set  forth  the 
direct  influence  of  the  Spirit  on  the  minds  of  the  people,  but  to  show  the 
effect  produced  on  them  by  the  message  conveyed  to  them  from  the  Lord 
by  the  Prophet.  God  stirs  up  the  minds  of  men  both  by  his  word  and  by 
his  Spirit,  both  outwardly  and  inwardly.  The  former  may  more  properly 
be  meant  here. — Ed. 


CHAP.  I.  15.  COMMENTARIES  ON   HAGGAI.  347 

We  may  also  hence  learn,  that  no  one  is  fit  to  offer  sacri- 
fices to  God,  or  to  do  any  other  service,  but  he  who  has  been 
moulded  by  the  hidden  operation  of  the  Spirit.  Willingly, 
indeed,  we  ofier  ourselves  and  our  all  to  God,  and  build  his 
temple  ;  but  whence  is  this  voluntary  action,  except  that  the 
Lord  subdues  us,  and  thus  renders  us  teachable  and  obedient  ? 
It  is  afterwards  added — 

15.  In  the  four  and  twentieth  day  of  the  15.  In  die  vicesirao  quarto 
sixth  month,  in  the  second  year  of  Darius  mensis  sexti,  anno  secundo 
the  king.  Darii  regis. 

The  Prophet  mentions  even  the  time  when  they  com- 
menced the  building  of  the  temple.  Three-and-twenty  days 
interposed  between  the  first  message  and  the  beginning  of 
the  work.  It  hence  appears  how  ignorant  he  was  who 
divided  the  chapters,  having  begun  the  second  chapter  at 
this  verse,  where  the  Prophet  shows,  as  it  were  by  his  finger, 
how  much  was  the  distance  between  the  day  in  which  he 
began  to  exhort  the  people,  and  the  success  of  which  he 
speaks.  He  then  simply  tells  us  here  when  the  Temple  be- 
gan to  be  built — that  is,  in  the  second  year  of  Darius  the 
king,  and  in  the  twenty-fourth  day  of  the  sixth  month.  He 
had  previously  said  that  a  message  was  given  to  him  in  the 
second  year  of  Darius  the  king,  and  in  the  sixth  month,  and 
on  the  first  day.  Then  from  that  day  to  the  twenty-fourth 
the  people  delayed  ;  not  that  they  disregarded  the  command 
of  the  Prophet,  but  because  it  was  not  so  easy  a  thing  to 
persuade  them  all,  that  they  might  unanimously  undertake 
the  work.  Though  then  the  promptitude  of  the  people  is 
commended,  we  must  yet  observe  that  there  was  some  mix- 
ture of  weakness  ;  for  the  efiect  of  the  doctrine  did  not  ap- 
pear till  the  twenty-fourth  day.^     It  afterwards  follows — 

1  The  reasons  assigned  here  for  a  different  division  is  by  no  means  satis- 
factory. The  fact  is  that  this  verse  necessarily  belongs  to  the  last  of  the 
previous  chapter,  as  it  specifies  the  time  when  the  people  began  the  work 
as  there  mentioned ;  and  what  follows  this  verse  is  another  message,  and 
at  another  time.     The  usual  division  is  no  doubt  the  best. 


348 


THE  TWELVE  MINOR  PROPHETS. 


LECT.  CXXX. 


CHAPTER  II. 


1.  In  the  seventh  month,  in  the 
one  and  twentieth  day  of  the 
month,  came  tlie  word  of  the  Lord 
by  the  prophet  Haggai,  saying, 

2.  Speak  now  to  Zerubbabel 
the  son  of  Shealtiel,  governor  of 
Judah,  and  to  Joshua  the  son  of 
Josedeeh,  the  high  priest,  and  to 
the  residue  of  the  people,  saying, 

3.  Who  is  left  among  you  that 
saAv  this  house  in  her  first  glory  ? 
and  how  do  ye  see  it  now  ?  is  it 
not  in  your  eyes  in  comparison  of 
it  as  nothing  ? 

4.  Yet  now  be  strong,  O  Zerub- 
babel, saith  the  Lord ;  and  be 
strong,  O  Joshua,  son  of  Josedeeh, 
the  high  pi-iest  -,  and  be  strong,  all 
ye  people  of  the  land,  saith  the 
Lord,  and  work:  for  I  am  with 
you,  saith  the  Lord  of  hosts  : 

5.  According  to  the  word  that 
I  covenanted  with  you  when  ye 
came  out  of  Egypt,  so  my  spirit  re- 
maineth  among  you :  fear  ye  not. 


1.  In  septimo  et  vicesimo  uno  men- 
sis  {]ioc  est,  septimo  mense,  vicesima 
prima  die  mensis)  fuit  sermo  lehovss  in 
manu  Chaggai  Prophetfe,  dicendo, 

2.  Die  nunc  ad  Zerubbabel,  filium 
Sealtiel,  ducem  Jehudah,  et  ad  Je- 
hosuah,  filium  Jehosadak,  sacerdotem 
magnum,  et  ad  reliquias  populi,  di- 
cendo, 

3 .  Quis  in  vobis  superstes  (vel,  resi- 
duus,  ad  verbum)  qui  viderit  domum 
hanc  in  gloria  sua  priore,  et  qiiam  vos 
videtis  hanc  nunc,  annou  prse  ilia  sicut 
nihil  um  in  oculis  vestris  ? 

4.  Et  nunc  (vel,  nunc  tamen)  fortis 
sis  Zerubbabel,  dicit  lehova,  et  furtis 
sis  Jehosuah,  fill  Jehosadak,  sacerdos 
magne,  et  fortis  sis  omnis  populus  ter- 
rffi,  dicit  lehova,  et  operamiui,  quia  ego 
vobiscum,  dicit  lehovah  exercituum, 

6.  Secundum  verbum  quod  pepigi 
vobiscum  dum  egressi  estis  ex  Egypto ; 
et  spiritus  mens  stabit  (vel,  persevera- 
bit)  in  medio  vestri,  ne  timeatis. 


The  Prophet  now  states  another  reason  why  he  had  been 
sent  by  God,  in  order  that  he  might  obviate  a  temptation 
which  might  have  hindered  the  work  that  was  begun.  We 
have  seen  that  they  w^ere  all  stirred  up  by  the  celestial  spi- 
rit to  undertake  the  building  of  the  Temple.  But  as  Satan, 
by  his  many  arts,  attempts  to  turn  back  the  godly  from 
tlieir  course,  so  he  had  devised  a  reason  by  which  the  desire 
of  the  people  might  have  been  checked.  Inasmuch  as  the 
old  people,  who  had  seen  the  splendour  of  the  former  temple, 
considered  this  temple  no  better  than  a  cottage,  all  their 
zeal  evaporated ;  for,  as  we  have  said,  without  a  jDromise 
there  will  continue  in  men  no  ardour,  no  perseverance.  Now 
we  know  what  had  been  predicted  by  Ezekiel,  and  what  all 
the  other  Prophets  had  testified,  especially  Isaiah,  who  had 
spoken  highly  of  the  excellency  of  the  Church,  and  shown 
that  it  was  to  be  superior  to  its  ancient  state.  (Isaiah  xxxiii. 
21.)     Besides,  Ezekiel  describes  the  form  of  the  Temple, 


CHAP.  II.  l-o.  COMMENTARIES  ON  IIAGGAI.  S49 

and  states  its  dimensions.  (Ezck.  xli.  1.)  As  then  the  faith- 
ful had  learnt  from  these  prophecies  that  the  ncAv  Temple 
would  be  more  splendid  than  the  ancient,  they  were  in  dan- 
ger, not  only  of  becoming  cold  in  the  business,  but  also  of 
being  wholly  discouraged,  when  they  perceived  that  the 
new  Temple  in  no  respect  reached  the  excellency  and  gran- 
deur of  the  ancient  Temple.  And  these  things  are  described 
at  large  by  Josephus. 

But  we  may  easily  conclude,  from  the  words  of  the  Pro- 
phet, that  there  was  then  a  danger  lest  they  should  lay  aside 
the  work  they  had  begun,  except  they  were  encouraged  by 
a  new  exhortation.  And  he  says  that  this  happened  in  the 
seventh  month,  and  on  the. first  day  of  the  month.  ^'^,7 

Here  arises  a  question.  How  was  it  that  they  so  soon  com- 
pared the  new  witli  the  old  building.  Seven  or  eight  days  i 
had  passed  since  the  work  was  begun :  nothing,  doubtless, 
could  have  been  then  constructed,  which  might  have  afforded 
a  ground  of  comparison.  It  seems  then  strange,  that  the 
Prophet  had  been  so  soon  sent  to  them.  An  answer  to  this 
will  be  easily  found,  if  we  bear  in  mind  that-what  I  have 
stated  at  the  beginning  of  the  first  chapter,  that  the  founda- 
tions of  the  Temple  had  been  previously  laid,  but  that  there 
had  been  a  long  interruption :  for  the  peoj)le  had  turned  to 
their  own  private  concerns,  and  all  had  become  so  devoted 
to  their  own  advantages,  that  they  neglected  the  building 
of  the  Temple.  For  it  is  wholly  a  false  notion,  that  the 
people  had  returned  from  exile  before  the  appointed  time, 
and  it  has  been  sufficiently  refuted  by  clear  proofs  ;  for 
scripture  expressly  declares,  that  both  Cyrus  and  Darius  had 
been  led  by  a  divine  impulse  to  allow  the  return  of  the  people. 
Hence,  when  the  Jews  returned  to  their  country,  they  im- 
mediately began  to  build  the  Temple  ;  but  afterwards,  as  I 
have  said,  either  avarice,  or  too  anxious  a  desire  for  their 
own  private  benefit,  laid  hold  on  their  minds.  As  then  the 
building  of  the  Temple  had  been  for  some  time  neglected, 
they  were  again  encouraged,  as  our  Prophet  has  shown  to 
us.  Tbey  had  now  hardly  applied  their  hands  to  the  work, 
when,  through  the  artifice  of  Satan,  such  suggestions  as 
these  crept  in — "  What  are  ye  doing,  ye  miserable  men  ! 


850  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXX. 

Ye  wish  to  build  a  Temple  to  your  God ;  but  what  sort  of 
Temple  will  it  be  ?  Certainly  it  will  not  be  that  which  all 
the  Prophets  have  celebrated.  For  what  do  we  read  in 
Isaiah,  Jeremiah,  and  Ezekiel  ?  Have  not  all  these  testified 
that  the  Temple  which  would  be  rebuilt  after  our  return 
from  Babylonian  exile  wovild  be  more  splendid  than  the 
other  ?  But  we  now  build  a  shed.  Surely  this  is  done  with- 
out authority.  We  do  not  then  fight  under  the  guidance  of 
God  ;  and  it  would  be  better  for  us  to  leave  off  the  work ; 
for  our  service  cannot  be  approved  of  God,  except  it  be 
founded  on  his  Word.  And  we  see  how  far  this  Temple 
comes  short  of  what  God  has  promised." 

We  now  hence  learn,  that  it  was  not  without  reason  that 
Haggai  was  sent  on  the  eighth  day  to  recover  the  people 
from  their  indifference.  And  hence  also  we  may  learn  how 
necessary  it  is  for  us  to  be  constantly  stimulated  ;  for  Satan 
can  easily  find  out  a  thousand  impediments,  by  which  he 
may  turn  us  aside  from  the  right  course,  except  God  often 
repeats  his  exhortations  to  keep  us  awake.  Eight  days  only 
had  elapsed,  and  the  people  would  have  ceased  from  their 
work,  had  not  Haggai  been  sent  to  encourage  them  again. 

Now  the  cause  of  this  cessation,  which  the  Prophet  de- 
signed to  obviate  and  to  remove,  ought  to  be  especially  no- 
ticed. The  people  had  before  ceased  to  work,  because  they 
were  immoderately  devoted  to  their  own  interest,  which  was 
a  proof  of  base  ingratitude  and  of  profane  impiety  :  for  those 
who  had  no  care  for  building  the  Temple  were  most  un- 
grateful to  God  ;  and  then  their  impiety  was  intolerable,  in- 
asmuch as  they  sought  boarded  houses  to  dwell  in,  being 
not  content  with  decent  houses  without  having  them  adorned, 
while  the  Temple  was  left,  as  it  were,  a  wilderness.  But 
the  cause  was  different,  when  Haggai  was  sent  the  second 
time  ;  for  their  indifference  then  arose  from  a  good  j^rinciple 
and  a  genuine  feeling  of  religion.  But  we  hence  see  what 
a  subtle  contriver  Satan  is,  who  not  only  draws  us  away 
openly  from  God's  service,  but  insinuates  liimself  in  a  clan- 
destine manner,  so  as  to  turn  us  aside,  under  the  cover  of 
zeal,  from  the  course  of  our  vocation.  How  was  it  that  the 
people  became  negligent  after  they  had  begun  the  work? 


CHAP.  II.  1-5,  COMMENTAEIES  ON  IIAGGAI.  S51 

even  because  it  grieved  the  old  men  to  see  the  glory  of  the 
second,  so  far  inferior  to  the  first  Temple.  For  though  the 
people  animated  themselves  by  the  sound  of  ti-umpets,  yet 
the  old  among  them  drowned  the  sound  by  their  lamenta- 
tions. Whence  was  this  ?  even  because  they  saw,  as  I  have 
said,  that  this  Temple  Avas  in  no  way  equal  to  the  ancient 
one  ;  and  hence  they  thought  that  God  was  not  as  yet  re- 
conciled to  them.  Had  they  said,  that  so  great  an  expense 
was  not  necessary,  that  God  did  not  require  much  money  to 
be  laid  out,  their  impiety  should  have  been  openly  mani- 
fested ;  but  when  they  especially  wished  that  the  splendour 
of  the  Temple  would  be  such,  as  might  surely  prove  that 
the  restoration  of  the  Church  was  come,  such  as  had  been 
promised  by  all  the  Prophets,  we  doubtless  perceive  their 
pious  feeling. 

But  we  are  thus  reminded,  that  we  ought  always  to  be- 
ware of  the  intrigues  of  Satan,  when  they  appear  under  the 
cover  of  truth.  When,  therefore,  our  minds  are  disposed  to 
piet}^  Satan  is  ever  to  be  feared,  lest  he  should  stealthily 
suggest  to  us  what  may  turn  us  aside  from  our  duty ;  for 
w^e  see  that  some  leave  the  Church  because  they  require  in 
it  the  highest  perfection.  They  are  indignant  at  vices 
which  they  deem  intolerable,  when  they  cannot  be  corrected: 
and  thus,  under  the  pretext  of  zeal,  they  separate  themselves 
and  seek  to  form  for  themselves  a  new  world,  in  which  there 
is  to  be  a  perfect  Church  ;  and  they  lay  hold  on  those  pas- 
sages in  which  the  Holy  Spirit  recommends  jjurity  to  the 
Church,  as  when  Paul  says,  that  it  was  purchased  by  Christ, 
that  it  might  be  without  spot  or  wn-inkle.  As  then  these 
are  inflamed  with  a  zeal  so  rigid  that  they  depart  from  God 
himself  and  violate  the  unity  of  the  Church ;  so  also  there 
are  many  proud  men  who  despise  the  Church  of  God,  be- 
cause it  shines  not  forth  among  them  in  great  pomp  ;  and 
they  think  that  God  does  not  dwell  in  the  midst  of  us,  be- 
cause we  are  obscure  and  of  no  great  imj)ortance,  and  also 
because  they  regard  our  few  number  with  contempt. 

In  all  these  there  is  some  appearance  of  piety.  How"  so  ? 
Because  they  would  have  God  to  be  reverenced,  so  that  they 
would  have  the  Avhole  world  to  be  filled  with  the  fear  of  his 


352  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXI. 

majesty ;  or  they  would  have  much  wealth  to  be  gathered, 
so  that  sumptuous  offerings  might  be  made.  But,  as  I  have 
already  said,  Satan  thus  cunningly  insinuates  himself ;  and 
hence  we  ought  to  fear  his  intrigues,  lest,  under  plausible 
pretences,  he  should  dazzle  our  eyes.  But  the  best  way  of 
caution  is  to  regard  what  God  commands,  and  so  to  rely  on 
his  promises  as  to  proceed  steadily  in  our  course,  though  the 
accomplishment  of  the  promises  does  not  immediately  corre- 
spond with  our  desires  ;  for  God  designedly  keeps  us  in  sus- 
pense in  order  to  try  our  faith.  Though  then  he  may  not 
as  yet  fulfil  what  he  has  promised,  let  it  yet  be  our  course 
to  attempt  nothing  rashly,  while  we  are  obeying  his  com- 
mand. It  will  then  be  our  chief  wisdom,  by  which  we  may 
escape  all  the  crafts  of  Satan,  simply  to  obey  God's  word, 
and  to  exercise  our  hope  so  as  patiently  to  wait  the  season- 
able time,  when  he  will  fulfil  what  he  now  promises. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  are  not  only  alienated  in  mind 
from  thee,  but  also  often  relapse  after  having  been  once  stirred 
lip  by  thee,  either  into  perverseness,  or  into  our  own  vanity,  or 
are  led  astray  by  various  things,  so  that  nothing  is  more  dithcult 
than  to  pursue  our  course  until  we  reach  the  end  of  our  race, — 
O  grant  that  we  may  not  confide  in  our  own  strength,  nor  claim 
for  ourselves  more  than  what  is  right,  but,  with  our  hearts  raised 
above,  depend  on  thee  alone,  and  constantly  call  on  thee  to  sup- 
ply vis  with  new  strength,  and  so  to  confirm  us  that  we  may 
persevere  to  the  end  in  the  discharge  of  our  duty,  until  we  shall 
at  length  attain  the  true  and  perfect  form  of  that  temple  which 
thou  commandest  us  to  build,  in  which  thy  perfect  glory  shines 
forth,  and  into  which  we  are  to  be  transformed  by  Chiist  our 
Lord.     Amen. 


The  Prophet,  after  having  declared  why  it  was  necessary 
to  add  new  stimulants,  now  exhorts  Zerubbabel  and  Joshua, 
and  also  the  people,  to  be  courageous,  and  thus  to  proceed 
with  the  work      And  he  again  repeats  what  he  had  said. 


CTIAP.  II.  1-5.  COMMENTARIES  ON  HAGGAI.  353 

that  the  Lord  was  witli  them  ;  /  am  with  you,  he  says.  Now 
this  one  thing-  is  enough  for  us,  that  is,  when  God  decLares 
that  he  is  with  us  ;  for  his  aid,  Ave  know,  is  stronger  than 
the  wliolc  world,  however  Satan  may  on  every  side  attempt 
to  resist  us. 

He  also  adds,  that  his  Spirit  would  he  in  the  midst  of 
them  ;  and  then  he  says,  that  there  was  no  reason  for  them 
to  fear.  By  his  Spirit  God  means  the  power  by  which  he 
strengthened  their  minds,  that  they  might  not  give  way  to 
their  trials,  or,  that  fear  might  not  hinder  them.  And 
what  is  particular  is  joined  to  what  is  general ;  for  God  is 
present  with  his  own  in  various  ways :  but  he  especially 
shovi^s,  that  he  is  present  when,  by  his  Spirit,  he  confirms 
weak  minds.  He  then  bids  them  all  to  be  of  a  courageous 
mind.  This  is  one  thing.  But  he  also  shows  whence  this 
courage  proceeded  ;  for  he  sustained  them  by  his  Spirit 
when  they  were  growing  faint,  or  when  they  were  not  able 
to  resist  fears.  The  Prophet  reminds  them  by  these  words, 
that  courage  was  to  be  sought  from  God. 

We  hence  learn  that  what  belongs  to  our  calling-  and  duty 
is  not  required  from  us  as  though  we  were  able  to  j^erform 
everything ;  but  when  the  Lord,  according  to  his  own  right, 
commands,  he  oifers  the  help  of  his  Spirit ;  and  thus  we 
ought  to  connect  the  promise  of  grace  with  the  j^recept,  of 
which  foolish  men  take  no  notice,  who  deduce  free  will  from 
what  is  commanded :  for  they  thus  reason — that  it  is  in  vain 
to  require  from  us  what  is  above  our  ability,  and  that  as 
God  requires  us  to  form  our  life  according  to  the  rule  of  the 
highest  perfection,  it  is  therefore  in  our  power  to  perform 
the  highest  justice.  But  the  Proi^het  here,  in  the  first  place, 
exhorts  Joshua  and  Zerubbabel,  and  the  whole  people,  to  be 
courageous,  and  then,  he  immediately  adds,  that  the  Spirit 
of  God  would  he  in  the  midst  of  them  ;  as  though  he  had 
said,  that  there  was  no  reason  for  them  to  despond,  though 
they  had  not  sufficient  strength  in  themselves ;  for  courage 
was  to  be  sought  from  the  Spirit  of  God,  who  would  dwell 
among  them.  In  short,  the  Prophet  teaches  us  that  the 
faithful  are  so  to  strive  as  not  to  arrogate  anything  to  them- 
selves, but  to  offer  themselves  to  be  ruled  by  the  Lord,  that 

VOL.  IV.  z 


S54  THE  TWELVE  MINOR  PKOPHETS.  LECT.  CXXXI, 

he  may  supply  tliem  witli  weapons  as  w^ell  as  with  strength, 
and  thus  conquer  in  tliem  ;  for  though  the  victory  is  ascribed 
to  us  it  is  yet  certain  that  God  conquers  in  us. 

He  then  adds,  According  to  the  luord ;  for  so  I  render  the 
particle  Di^,  at.  They  who  think  that  the  Jews  are  here 
reminded  that  it  was  their  duty  to  obey  God,  and  purely  to 
serve  him,  and  truly  to  keep  his  law,  according  to  what  he 
had  commanded  them  when  he  brought  them  out  of  the  land 
of  Egypt,  far  depart  from  the  design  of  the  Prophet ;  for  the 
Prophet  pursues  the  same  subject ;  and  in  the  latter  clause 
he  confirms  what  I  have  just  mentioned — that  the  Sjnrit  of 
God  woidd  be  in  the  midst  of  them.  He  therefore  shows  that 
he  promises  nothing  new,  but  what  God  had  formerly  en- 
gaged to  give  to  their  fathers.  If  any  one  prefers  taking 
the  particle  HJ^,  at,  in  an  explicative  sense,  I  do  not  object ; 
for  the  meaning  would  be  the  same — that  this  is  the  word 
which  he  had  promised.-^  The  object  of  the  Prophet  is  by  no 
means  doubtful ;  for  he  means  to  teach  us  that  God  is  faith- 
ful and  constant  in  his  promises,  and  that  the  Jews  Avould 
find  this  to  be  the  case,  for  he  would  perform  what  he  had 
formerly  promised  to  their  fathers :  The  word,  he  says,  which 
J  had  covenanted  with  you  when  I  brought  you  out  of  Egypt. 
For  the  Prophets  Avere  Avont  to  remind  the  faithful  of  the 
ancient  covenant,  that  they  might  gain  more  credit  to  their 
special  prophecies.    We  indeed  know  that  whatever  God  had 

1  This  is  tlie  most  approved  manner.     There  is  no  instance  in  which  it 
means  "  according."    It  may  be  rendered — "  This  is  the  word,"  &c.    There 
were  two  things  which  were  intended  to  dispel  their  fear — the  covenant 
made  with  the  fathers,  and  tlie  Spirit  of  God — the  spirit  of  prophecy, 
"  standing,"  or  existing  among  them.     The  Chaldee  Paraphrase  is — "  My 
Prophets  are  teaching  among  yon."     The  verse  may  be  thus  translated — 
This  is  the  word  which  I  covenanted  with  you 
At  your  coming  forth  from  Egypt, 
And  my  Spirit  is  continuing  among  you ;  fear  not. 

Junius  and  Tremelius  render  the  flJ^,  "  with,"  and  the  verse  thus — 

With  the  word  (i.  e.,  having  the  word)  which  I  covenanted  with  you 

When  ye  came  forth  from  Egypt, 

And  with  my  Spirit  standing  among  you,  fear  not. 

Henderson  considers  "  the  word,"  and  "  my  Spirit,"  to  be  nominatives  to 
the  particle  "  standing,"  or  rather  to  the  auxiliary  verb  which  is  to  be 
understood  before  it,  and  that  "  standing  "  is  in  the  singular  number,  on 
account  of  the  nearer  nominative  "  my  Spirit."  Newcome  follows  our 
version,  and  views  nx  as  a  preposition — •'  according  to." — Ed. 


CHAP.  II.  1-5.  COMMENTARIES  ON  IIAGGAI.  355 

promised  to  the  Jews,  was  founded  on  their  first  adoption. 
When,  therefore,  the  Prophets  brouglit  forward  the  ancient 
covenant,  it  was  the  same  as  though  thcj  led  the  Jews  back 
to  the  fountain  itself;  for  the  jd remises,  Avliich  now  and  then 
occurred,  were  like  streams  which  flowed  from  the  first 
spring,  even  their  gratuitous  covenant. 

We  now  then  see  why  an  express  mention  is  made  of  the 
ancient  compact  which  God  had  made  with  the  chosen  jjeople 
at  their  departure  out  of  Egypt. 

It  must  also  be  observed,  that  God  became  then  the  Re- 
deemer of  his  people,  in  order  to  be  their  eternal  Father,  and 
thus  to  be  the  perpetual  guardian  of  their  safety.  Hence 
the  design  of  what  the  Prophet  says  is  to  show  that  their 
fathers  were  not  formerly  redeemed,  that  their  children  might 
reject  God,  but  that  he  might  continue  his  favour  to  his 
people  to  the  end.  But  the  ultimate  issue  is  to  be  found  in 
Christ,  that  is,  the  full  accomplishment ;  for  God  does  not 
cease  to  show  kindness  in  him  to  his  chosen  people,  but  per- 
forms much  more  fully  and  abundantly  what  he  had  pre- 
viously exhibited  under  types  and  shadows.  For  whatever 
he  conferred  on  his  ancient  Church,  was,  as  it  were,  a  pre- 
lude of  his  vast  bounty,  which  was  at  length  made  known 
by  the  coming  of  Christ. 

We  now  clearly  apprehend  what  the  Prophet  meant :  For 
he  upbraided  the  Jews  for  their  stupidity,  because  they  did 
not  consider  that  their  fathers  were  formerly  delivered  from 
Egypt,  that  God  might  defend  them  to  the  end.  Hence  he 
bids  them  maturely  to  examine  the  design  and  character  of 
the  covenant  which  God  made  at  their  departure  from  Egypt  j 
for  he  entered  into  covenant  with  them,  that  he  might  be 
their  Redeemer,  and  confer  on  them  the  fulness  of  all  bless- 
ings. Since  it  is  so,  he  says,  the  time  is  now  come  when 
God  will  perform  what  he  then  promised  to  your  fathers ; 
and  Avhatever  faithfulness  ye  have  hitherto  found  in  God, 
ought  to  be  applied  for  this  end — that  ye  may  feel  assured 
that  ye  have  been  now  restored  to  your  country,  in  order 
that  he  might  re-establish  his  Church,  and  that  ye  might  not 
continue  in  that  low  condition,  which  now  depresses  your 
minds.     As  then  ye  ought  to  look  for  that  fulness  of  happi- 


356  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXI. 

iiess  wliicli  God  formerly  promised,  either  liis  covenant  is 
void  and  lie  unfaithful,  or  ye  ought  with  cheerfulness  and 
alacrity  to  proceed  with  the  work.     It  follows — 

0.  For   thus   saith   the  Lord  of  6.   Quia  sit  elicit  lehova  exerci- 

hosts  ;  Yet  once,  it  is  a  httle  while,  tuum,  Adhuc  ununi  modicum  hoc,  et 

and  I  will  shake  the  heavens,  and  ego  commovebo  coelos  et  terram  et 

the  earth,  and  the  sea,  and  the  dry  mare  et  aridam  ; 
land  ; 

7.  And  I  will  shake  all  nations,  7.  Et  commovebo  omnes  gentes, 
and  the  desire  of  all  nations  shall  et  venient,  desiderium  omnium  gen- 
come  :  and  I  will  fill  this  house  with  tium ;  et  implebo  domum  banc  gloria, 
glory,  saitli  the  Lord  of  hosts.  dicit  lehova  exercitimm. 

8.  The  silver  is  mine,  and  the  gold  8.  Meum  argentum,  et  meum 
is  mine,  saith  the  Lord  of  hosts.  aurum,  dicit  lehova  exercitumn. 

9.  The  glory  of  this  latter  house  9.  IMajor  erit  gloria  domus 
shall  be  greater  than  of  the  former,  hujus  secundfe  (posterioris,  ad  vcr- 
saith  the  Lord  of  hosts ;  and  in  this  bum,)  quam  prioris  dicit  lehova 
place  will  I  give  peace,  saith  the  exercitumn  :  et  in  loco  hoc  dabo 
Lord  of  hosts.  pacem,  dicit  lehova  exercitumn. 

Here  the  Prophet  expresses  more  clearly,  and  confirms 
more  fully,  what  I  have  said — that  God  would  in  time  hring 
help  to  the  miserahle  Jews,  because  he  would  not  disaiDpoint 
the  assurance  given  to  the  fathers.  This  declaration,  then, 
depends  on  the  covenant  before  mentioned  ;  and  hence  the 
causative  particle  is  used.  For  thus  saith  Jehovah  of  hosts,  as 
yet  a  small  one  it  is,  or,  yet  shortly,  /  will  fill  this  house  with 
glory.  The  expression  "  a  small  thing,"  most  interpreters 
apply  to  time.  Yet  there  are  those  who  think  the  subject 
itself  is  denoted.  The  more  received  opinion  is,  that  it 
means  a  small  duration,  a  short  time,  because  God  would 
soon  make  a  chano^e  for  the  better.  "  Thouo-h  then  there 
does  not  as  yet  appear  the  accomplishment  of  the  promises, 
by  which  ye  have  hitherto  supported  your  faith  and  your 
hojje,  yet  after  a  short  time  God  will  really  prove  that  he 
has  spoken  Jiothing  falsely  to  .you." 

There  are  yet  some,  as  I  have  said,  who  think  that  the 
matter  itself  is  denoted  by  the  Prophet,  even  that  the  Temple 
did  not  yet  appear  in  splendour  before  the  eyes  of  men,  a 
small  one  it  is,  that  is,  "  Ye  see  not  indeed  a  building  such 
as  that  was,  before  the  Assyrians  and  the  Chaldeans  took 
possession  of  the  city  ;  but  let  not  your  eyes  remain  fixed 


CHAP.  II.  6-i).  COMMENTAIIIES  ON  HAGGAI.  iio? 

on  the  appearance  of  this  Temple."  Let  then  this  small  one 
as  yet  pass  by  ;  but  in  a  short  time  this  house  will  he  filled 
luith  glory. 

With  regard  to  the  main  ol)jcct,  it  was  the  Prophet's  de- 
sign to  strengthen  the  minds  of  the  godly,  that  they  might 
not  think  that  the  power  of  God  was  inefficient,  though  he 
had  not  as  yet  performed  what  they  had  hoped.  In  short, 
they  were  not  to  judge  by  present  appearances  of  what  had 
been  previously  said  of  their  redemption.  We  said  yesterday 
that  the  minds  of  the  godly  were  heavily  depressed,  because 
the  Prophets  had  spoken  in  high  terms  of  the  Temple  as 
well  as  of  the  kingdom :  the  kingdom  was  as  yet  nothing  ; 
and  the  temple  was  more  like  a  shed  than  what  might  have 
been  compared  in  gloiy  with  the  former  Temple.  It  was 
hence  necessary  for  the  Prophet  to  meet  this  objection  ;  and 
this  is  the  reason  why  he  bids  them  to  overlook  the  present 
appearance,  and  to  think  of  the  glory  which  was  yet  hidden. 
As  yet,  he  says,  it  is  a  small  one ;  that  is,  "  There  is  no 
reason  for  you  to  despair,  though  the  grandeur  of  the  Temple 
does  not  as  yet  appear  to  be  so  great  as  you  have  conceived  ; 
but,  on  the  contrary,  let  your  minds  jiass  over  to  that  restor- 
ation which  is  still  far  distant.  As  yet  then  a  small  one  it 
is  ;  and  I  will  move  the  heavens  and  the  earth} 

In  a  word,  God  here  bids  them  to  exercise  patience,  until 
he  should  put  forth  the  ineffable  power  of  his  hand  to  re- 
store fully  his  Church  ;  and  this  is  what  is  meant  by  the 
shaking  of  the  heaven  and  the  earth. 

But  this  is  a  remarkable  passage.     The  Jews  indeed,  Avho 

1  Our  common  version  is  no  doubt  the  best,  and  is  materially  followed 
by  Newcome,  Henderson,  and  many  others.  Retaining  the  tense  of  the 
passage,  I  would  render  the  clause  thus, 

Yet  once,  shortly  tvill  it  be, 
And  I  Avill  shake,  &c. 
"  Shortly  will  it  be,"  XTl  Dy?D  (shortly  it)  may  be  taken  as  a  parenthesis. 
It  is  not  given  by  the  Septuagint,  nor  by  Paid  in  Heb.  xii.  27. 
Yet  once  more,  in  a  short  time, — A^ewcome. 
Yet  once,  within  a  little, — JIen<ierson. 
The  shaking  of  the  heavens,  earth,  sea,  and  dry  land  is  explained,  ac- 
cording to  the  common  manner  of  the  Prophets,  in  the  next  verse,  by  shak- 
ing of  all  nations :  the  material  world  is  named  in  the  first  instance,  Avliile 
its  inhabitants  are  intended.     So  Henderson  very  properly  renders  the  1 
at  the  beginning  of  the  seventh  verse,  "  Yea."" — Ed. 


858  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXI. 

are  very  absurd  in  everytliing  connected  with  the  kingdom 
of  Christ,  pervert  wliat  is  here  said  by  the  Prophet,  and  even 
reduce  it  to  nothing.  But  the  Apostle  in  Ileb.  xii.  reminds 
us  of  what  God  means  here.  For  this  passage  contains  an 
implied  contrast  between  the  law  and  the  gospel,  between 
redemption,  just  mentioned  here,  and  that  which  was  to  be 
expected,  and  was  at  length  made  known  by  the  coming  of 
Christ.  God,  then,  when  he  redeemed  his  people  from 
Egypt,  as  well  as  from  Babylon,  moved  the  earth  :  but  the 
Propliet  announces  here  something  greater — that  God  would 
shake  the  heaven  and  the  earth.  But  that  the  meaning  of 
the  Prophet  may  appear  more  evident,  each  sentence  must 
be  examined  in  order. 

He  says  first,  this  once,  shortly.  I  am  inclined  to  aj)ply 
this  to  time,  that  I  may  not  depart  from  Avhat  is  commonly 
received.  But  there  is  no  reason  for  us  to  contend  on  the 
subject,  because  it  makes  little  or  no  difference  as  to  the 
main  point.  For  we  have  said  that  what  the  Prophet  had 
in  view  wa^  to  show  that  the  Jews  were  not  to  fix  their 
eyes  and  their  minds  on  the  appearance  of  the  Temple  at 
the  time  :  "  Allow,"  he  says,  "  and  give  place  to  hope,  be- 
cause your  present  state  shall  not  long  remain  ;  for  the  Lord 
will  shake  the  heaven  and  the  earth ;  think  then  of  God's 
power,  how  great  it  is ;  does  he  not  by  his  providence  rule 
both  the  earth  and  the  heaven  ?  And  he  will  shake  all 
things  above  and  below,  rather  than  not  to  restore  his 
Church  ;  he  will  rather  change  the  appearance  of  the  whole 
world,  than  that  redemption  should  not  be  fully  accom- 
plished. Be  not  then  iniwilling  to  be  satisfied  with  these 
preludes,  but  know  what  God's  power  can  do :  for  though  it 
may  be  necessary  to  throw  the  heaven  and  the  earth  into 
confusion,  yet  this  shall  be  done,  rather  than  that  your 
enemies  should  prevent  that  full  restoration,  of  which  the 
Prophets  have  so  often  spoken."  But  the  Apostle  very 
justly  says,  that  the  gospel  is  here  set  in  contrast  with  the 
law ;  for  God  exhibited  his  wonderful  power,  when  the  law 
was  promulgated  on  mount  Sinai ;  but  a  fuller  power  shone 
forth  at  the  coming  of  Christ,  for  then  the  heaven,  as  well 
as  the  earth,  was  shaken.     It  is  not,  then,  without  reason 


CHAP.  II.  G-9.  COMMENTARIES  ON  IIAGGAI.  359 

that  the  Apostle  concludes  that  God  speaks  now  to  us  from 
heaven,  for  his  majesty  appears  more  splendid  in  the  gospel 
than  formerly  in  the  law :  and  hence  we  are  less  excusable, 
if  we  despise  him  now  speaking-  in  the  person  of  his  only- 
Legotten  Son,  and  thus  speaking  to  show  to  us  that  the 
whole  world  is  subject  to  him. 

He  then  adds,  /  will  move  all  the  nations,  and  they  shall 
come.  After  having  mentioned  the  heaven  and  the  earth, 
he  now  shows  that  he  would  arrest  the  attention  of  all 
mortals,  so  as  to  turn  them  according  to  his  will,  in  any  way 
it  may  please  him:  Gome,  he  says,  shall  all  nations — How? 
because  I  shall  shake  them.  Here  again  the  Prophet  teaches 
us  that  men  come  not  to  Christ  except  through  the  wonder- 
ful agency  of  God.  He  might  have  spoken  more  simply, 
"  I  will  lead  all  nations,"  as  it  is  said  elsewhere ;  but  his 
purpose  was  to  express  something  more,  even  that  the 
impulse  by  Avliich  God  moves  his  elect  to  betake  themselves 
to  the  fold  of  Christ  is  supernatural.  Shaking  seems  a 
forcible  act.  Lest  men,  then,  should  obscure  the  power  of 
God,  by  which  they  are  roused  that  they  may  obey  Christ, 
and  submit  to  his  authority,  it  is  here  by  the  Prophet  ex- 
pressed by  this  term,  in  order  that  they  might  understand 
that  the  Lord  does  not  work  in  an  usual  or  common  manner, 
when  they  are  thus  changed. 

But  it  must  be  also  observed,  that  men  are  thus  power- 
fully, and  in  an  extraordinary  or  supernatural  manner  in- 
fluenced, so  that  they  follow  spontaneously  at  the  same  time. 
The  operation  of  God  is  then  twofold  ;  for  it  is  first  neces- 
sary to  shake  men,  that  they  may  unlearn  their  whole 
character,  that  is,  that  forgetting  their  former  nature,  they 
may  willingly  receive  the  yoke  of  Christ.  We  indeed  know 
how  great  is  our  perverseness,  and  how  untameable  we  are, 
until  God  subdues  us  by  his  Spirit.  There  is  need  in  such 
a  case  of  a  violent  shaking.  But  we  are  not  forced  to  obey 
Christ,  as  lions  and  wild  beasts  are,  who  indeed  yield,  but 
still  retain  their  inward  ferocity,  and  roar,  though  led  in 
chains  and  subdued  by  scoui'gos  and  beatings.  We  are  not, 
then,  so  shaken,  that  our  inward  rebellion  remains  in  us ; 
but  we  are  shaken,  so  that  our  disposition  is  changed,  and 


360  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXI. 

we  receive  willingly  the  yoke  of  Christ.  This  is  the  reason 
why  the  Prophet  says,  /  will  shake  all  nations,  and  they  shall 
come  ;  that  is,  there  will  be  indeed  a  wonderful  conversion, 
when  the  nations  who  previously  despised  God,  and  regarded 
true  religion  and  piety  with  the  utmost  hatred,  shall  habi- 
tuate themselves  to  the  ruling  power  of  God  :  and  they 
shall  come,  because  they  shall  be  so  drawn  by  his  hidden 
influence,  that  the  obedience  they  shall  render  will  be  volun- 
tary.    We  now  perceive  the  meaning  of  the  Prophet. 

He  afterwards  adds,  The  desire  of  all  nations.  This  ad- 
mits of  two  explanations.  The  first  is,  that  nations  shall 
come  and  bring  with  them  everything  that  is  jjrecious,  in 
order  to  consecrate  it  to  the  service  of  God  ;  for  the  Hebrews 
call  whatever  is  valuable  a  desire ;  so  that  under  this  term 
they  include  all  riches,  honours,  pleasures,  and  everything 
of  this  kind.  Hence  some  render  the  jjassage  thus,  "  I  will 
shake  all  nations,  and  come  shall  the  desire  of  all  nations." 
As  there  is  a  change  of  number,  others  will  have  '2,  beth, 
or  J2,  mem,  to  be  understood,  "  They  shall  come  with  what 
they  desire ;"  that  is,  the  nations  shall  not  come  empty,  but 
shall  gather  all  their  treasures  to  be  a  holy  oblation  to  God. 
But  we  may  understand  what  he  says  of  Christ,  Come  shall 
the  desire  of  all  nations,  and  I  will  fill  this  house  with  glory. 
We  indeed  know  that  Christ  was  the  expectation  of  the 
whole  world,  according  to  what  is  said  by  Isaiah.  And 
it  may  be  properly  said,  that  when  the  desire  of  all  nations 
shall  come,  that  is,  when  Christ  shall  be  manifested,  in 
whom  the  wishes  of  all  ought  to  centre,  the  glory  of  the 
second  Temple  shall  then  be  illustrious  ;  but  as  it  imme- 
diately follows,  Mine  is  the  silver,  and  mine  is  the  gold, 
the  more  simj^le  meaning  is  that  which  I  first  stated — that 
the  nations  w^ould  come,  bringing  with  them  all  their  riches, 
that  they  might  offer  themselves  and  all  their  possessions  as 
a  sacrifice  to  God. 

It  is,  then,  better  to  read  what  follows  as  an  explanation, 
Mine  is  the  silver,  mitie  is  the  gold,  saith  Jehovah ;  that  is, 
"  I  have  not  through  want  of  money  deferred  hitherto  the 
complete  building  of  the  Temple ;  for  what  can  hinder  me 
from  amassing  gold  and  silver  from  all  quarters  ?     Should  it 


CHAP.  II.  6-9.  COMMENTARIES  ON  HAGGAI.  S()l 

SO  please  me,  I  could  in  a  short  time  build  a  Temple  by  all 
the  wealth  of  the  world.  Is  it  not  indeed  in  my  power  to 
create  mountains  of  gold  and  silver,  by  which  I  might  erect 
for  myself  a  Temple  ?  Ye  hence  see  that  wealth  is  not 
wanting  to  me  to  build  the  Temple  which  I  have  promised ; 
but  the  time  is  not  arrived.  Therefore  they  who  believe  the 
preceding  jiredictions,  ought  to  wait  and  to  look  forward, 
until  the  suitable  time  shall  come,"'  This  is  the  imj)ort  of 
the  passage.^ 

He  at  length  declares  that  the  glory  of  the  second  Temple 
would  be  g7-eater  than  that  of  tJie  first,  and  that  there 
would  be  peace  in  that  place.  As  to  the  words  there  is  no- 
thing obscure  ;  but  we  ought  especially  to  attend  to  what 
is  said. 

It  must,  indeed,  be  first  observed,  that  what  is  said  here 
of  the  future  glory  of  the  Temple  is  to  be  applied  to  the 
excellency  of  those  spiritual  blessings  which  appeared  when 
Christ  was  revealed,  and  are  still  conspicuous  to  us  through 
faith;  for  ungodly  men  are  so  blind  that  they  see  them  not. 
And  this  we  must  bear  in  mind,  lest  we  dream  like  some 
gross  interpreters,  who  think  that  what  is  here  said  was  in 
part  fulfilled  when  Herod  reconstructed  the  Temple.  For 
though  that  was  a  sumjJtuous  building,  yet  there  is  no  doubt 

^  Many  have  been  the  criticisms  on  this  clause,  both  as  to  its  grammati- 
cal construction  and  as  to  the  import  of  the  word  rendered  "desire."  The 
verb  "  come"  is  pliu-al,  and  the  word  for  "  desire"  is  singular.  The  easiest 
solution,  and  countenanced  by  the  Septuagint,  where  the  word  is  rendered 
ra  IkXikto. — «  choice  things,"  is  to  consider  mon  as  a  plural,  the  1  being 
omitted.  This  would  remove  the  grammatical  anomaly,  and  the  senti- 
ment, as  Calvin  says,  would  be  more  consonant  ■^^■ith  the  context. 
And  come  shall  the  choice  things  of  all  nations. 

There  is  no  groimd  for  the  objection  which  Bishop  Chandler  states,  that 
to  "come"  is  in  this  case  an  improper  expression;  for  there  are  other 
similar  instances.  8ee  Josh.  vi.  12;  Is.  Ix.  5.  It  is  also  applied  to  trees, 
Is.  Ix.  13;  and  to  incense,  Jer.  vi.  20. 

Newcome  takes  the  word  as  a  plural,  but  applies  it  as  deliciiv  in  Latin 
to  a  person,  and  refers  to  Dan.  ix.  23 ;  v.here  Daniel  is  called  niTlOn, 
rendered  in  oiu-  version  "  greatly  beloved." 

The  version  of  Henderson  is  the  following — 

And  the  things  desired  by  all  nations  shall  come. 
He  considers  that  they  are  the  blessings  of  the  kingdom  of  Christ,  and  thinks 
that  the  Prophet  refers  to  the  general  expectation  v  hich  pervaded  the 
world  of  some  better  state  of  things,  and  especially  of  some  deliverer. 

But  the  most  tenable  is  the  view  of  Calvin,  which  has  been  held  by 
Kimchi,  Drusius,  Vitringa,  and  others. — Ed. 


362  THE  TWELVE  MINOR  PEOPIIETS.  LECT.  CXXXI. 

but  that  it  was  an  attempt  of  the  Devil  to  delude  the  Jews, 
that  they  might  cease  to  hope  for  Christ.  Such  was  also, 
probably,  the  craft  of  Herod.  We  indeed  know  that  he  was 
only  a  half-Jew.  He  professed  himself  to  be  one  of  Abra- 
liam's  children  ;  but  he  accommodated  his  habits,  we  know, 
to  those  of  the  Jews,  only  for  his  own  advantage.  That 
they  might  not  look  for  Christ,  this  delusive  and  empty 
spectacle  was  presented  to  them,  so  as  almost  to  astound 
them.  Though  this,  however,  may  not  have  entered  into 
the  mind  of  Herod,  it  is  yet  certain  that  the  Devil's  design 
was  to  present  to  the  Jews  this  deceptive  shade,  that  they 
might  not  raise  up  their  thoughts  to  look  for  the  coming  of 
Christ,  as  the  time  was  then  near  at  hand. 

God  might,  indeed,  immediately  at  the  beginning  have 
caused  a  magnificent  temple  to  be  built :  as  he  had  allowed 
a  return  to  the  people,  so  he  might  have  given  them  courage, 
and  supplied  them  with  materials,  to  render  the  latter  Temple 
equal  or  even  superior  to  the  Temple  of  Solomon.  But  Cyrus 
jDrohibited  by  an  edict  the  Temple  to  be  built  so  high,  and 
he  also  made  its  length  somewhat  smaller.  Why  was  this 
done  ?  and  why  also  did  Darius  do  the  same,  who  yet  liber- 
ally helped  the  Jews,  and  spared  no  expense  in  building  the 
Temple  ?  How  was  it  that  both  these  kings,  though  guided 
by  the  Spirit  of  God,  did  not  allow  the  Temple  to  be  built 
with  the  same  splendour  with  which  it  had  been  previously 
erected  ?  This  did  not  happen  without  the  wonderful  coun- 
sel of  God  ;  for  we  know  how  gross  in  their  notions  the  Jews 
had  been,  and  we  see  that  even  the  Apostles  were  entangled 
in  the  same  error ;  for  they  expected  that  the  kingdom  of 
Christ  would  be  no  other  than  an  earthly  one.  Had  then  this 
Temple  been  equally  magnificent  with  the  former,  and  had 
the  kingdom  become  such  as  it  had  been,  the  Jews  would 
have  acquiesced  in  these  outward  pomps  ;  so  that  Christ 
would  have  been  despised,  and  God's  spiritual  favour  would 
have  been  esteemed  as  nothing.  Since,  then,  they  were  so 
bent  on  earthly  happiness,  it  was  necessary  for  them  to  be 
awakened ;  and  the  Lord  had  regard  to  their  weakness,  by 
not  allowing  a  splendid  Temple  to  be  built.  But  in  suffering 
a  counterfeit  Temple  to  be  built  by  Herod,  when  the  mani- 


CTIAT.  II.  6-1).  COMMENTARIES  ON  IIAGGAI.  S63 

fcstation  of  Christ  was  nigh,  he  manifested  his  vengeance  by 
punisliing  their  ingratitude,  rather  than  his  favour  ;  and  I 
call  it  counterfeit,  because  its  splendour  was  never  approved 
hy  God.  Though  Herod  spent  great  treasures  on  that  build- 
ing, he  yet  profoned  rather  than  adorned  the  Temple.  Fool- 
ishly, then,  do  some  commemorate  what  Helena,  queen  of 
Adiabenians,  had  laid  out,  and  think  that  thus  a  credit  is  in 
some  measiire  secured  to  this  proj^hecy.  But  it  was  on  the 
contrary  Satan  who  attempted  to  deceive  by  such  impos- 
tures and  crafts,  that  he  might  draw  away  the  minds  of  the 
godly  from  the  beauty  of  the  spiritual  Temple. 

But  why  does  the  Prophet  mention  gold  and  silver  ?  He 
did  this  in  conformity  with  Avhat  was  usual  and  common  ; 
for  whenever  the  Prophets  speak  of  the  kingdom  of  Christ, 
they  delineate  or  describe  its  splendour  in  figurative  terms, 
suitableto  their  own  age.  When  Isaiah  foretells  the  restora- 
tion of  the  Church,  he  declares  that  the  Church  would  be  all 
gold  and  silver,  and  whatever  glittered  with  precious  stones  ; 
and  in  ch.  Ix.  he  especially  sets  forth  the  magnificence  of  the 
Temple,  as  though  nations  from  all  parts  were  to  bring  for 
sacrifice  all  their  precious  things.  But  Isaiah  speaks  figura- 
tively, as  all  the  other  Prophets  do.  So  then  what  we  read 
of  gold  and  of  silver  ought  to  be  so  explained  as  to  be  applied 
mystically  to  the  kingdom  of  Christ ;  as  we  have  already 
observed  respecting  Mai.  i.  11 — '  They  shall  offer  to  me,  saith 
the  Lord,  pure  sacrifices  from  the  rising  to  the  setting  of  the 
sun.'  What  are  these  sacrifices  ?  Are  heifers  yet  to  be 
offered,  or  lambs,  or  other  animals  ?  By  no  means  ;  but  we 
must  regard  the  spiritual  character  of  the  priesthood  ;  for  as 
the  gold  of  which  the  Prophet  now  speaks,  and  the  silver, 
ought  to  be  taken  in  a  spiritual  sense  ;  for  since  Christ  has 
appeared  in  the  world,  it  is  not  God's  will  to  be  served  with 
gold  and  silver  vessels  ;  so  also  there  is  no  altar  on  Avliich 
victims  are  to  be  sacrificed,  and  no  candlestick ;  in  a  word, 
all  the  symbols  of  the  law  have  ceased.  It  hence  follows 
that  the  Prophet  speaks  of  the  spiritual  ornaments  of  the 
Temple.  And  thus  we  perceive  how  the  glory  of  the  second 
Temple  is  to  be  greater  than  that  of  the  first. 

It  then  follows,  that  God  would  give  peace  in  this  place  ; 


364  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXI. 

as  though  he  had  said  that  it  would  be  well  Avith  the  Jews 
if  they  only  waited  patiently  for  the  complete  fulfilment  of 
redemption.  But  it  must  be  observed,  that  this  peace  was 
not  so  evident  to  them  that  they  could  enjoy  it  according  to 
the  perception  of  the  flesh  ;  but  it  was  that  kind  of  peace  of 
which  Paul  speaks,  and  which,  he  says,  exceeds  all  under- 
standing. (Phil,  iv,  7.)  In  short,  the  people  could  not  have 
comprehended  what  the  Prophet  teaches  here  respecting  the 
future  splendour  of  the  Temple,  except  they  leaped  over  all 
the  obstacles  which  seemed  to  obstruct  the  progress  of  com- 
plete redemption  ;  and  so  it  was  ever  necessary  for  them  to 
have  recourse  to  this  truth — yet  a  little  while  ;  as  though  he 
said  that  they  were  patiently  to  endure  while  God  was  ex- 
ercising their  faith :  but  that  the  time  would  come,  and  that 
shortly,  when  the  Lord  would  fill  that  house  with  glory — 
that  is,  when  Christ  would  bring  with  him  all  fulness  of 
glory  ;  for  though  they  were  to  gather  the  treasures  of  a 
thousand  worlds  into  one  mass,  such  a  glory  would  yet  be 
corruptible ;  but  when  God  the  Father  appeared  in  the  per- 
son of  his  own  Son,  he  then  glorified  indeed  his  Temple ; 
and  his  majesty  shone  forth  so  much  that  there  was  nothing 
wanting  to  a  complete  perfection. 

PRAYER, 

Grant,  Almighty  God,  that  since  we  are  by  nature  extremely  prone 
to  superstition,  we  may  carefully  consider  Avhat  is  the  true  and 
right  way  of  serving  thee,  such  as  thou  dost  desire  and  approve, 
even  that  we  offer  ourselves  spiritually  to  thee,  and  seek  no  other 
altar  but  Christ,  and  relying  on  no  other  priest,  hope  to  be  accept- 
able and  devoted  to  thee,  that  he  may  imbue  us  with  the  Spirit 
which  has  been  fully  poured  on  him,  so  that  we  may  from  the  heart 
devote  ourselves  to  thee,  and  thus  proceed  patiently  in  our  course, 
that  with  minds  raised  upwards  Ave  may  ever  go  on  towards  that 
glory  which  is  as  yet  hid  imder  hope,  until  it  shall  at  length  be 
manifested  in  due  time,  when  thine  only-begotten  Son  shall 
appear  with  the  elect  angels  for  our  final  redemption.     Amen. 


CHAP.  II.  10-14.        COMMENTARIES  ON  HAGGAI. 


365 


Hccture  <3nt  H^unUtfti  anU  STiitrtg-sccottU. 


10.  In  the  four  and  twentieth  duT/ 
of  the  ninth  movtli,  in  the  second  year 
of  Darius,  came  tlie  word  of  the  Lord 
by  Ilasjii^ai  the  prophet,  saying, 

1 1 .  Thus  saith  the  Lord  of  liosts ; 
Ask  now  the  priests  conccrnhty  the 
law,  saying, 

12.  Jf  one  bear  holy  flesh  in  the 
slvirt  of  his  garment,  and  with  his 
skirt  do  touch  bread,  or  pottage,  or 
Avine,  or  oil,  or  any  meat,  shall  it  be 
holy  ?  And  the  priests  answered  and 
said,  No. 

13.  Then  said  Haggai,  If  o»e  that 
is  unclean  by  a  dead  body  touch  any 
of  these,  shall  it  be  unclean  ?  And 
the  priests  answered  and  said,  It 
shall  be  unclean. 

14.  Then  answered  Ilaggai,  and 
said,  So  is  this  people,  and  so  is  this 
nation  before  me,  saith  the  Lord ; 
and  so  is  every  work  of  their  hands; 
and  that  which  they  otter  there  is 
imclean. 


10.  Vicesimo  quarto  noni  (mensis, 
subandiendum,)  anno  secundo  ]>arii, 
fuit  sermo  lehovaj  ad  Chaggai  Pro- 
phetara,  dicendo, 

11.  Sic  dicit  lehova  exercituum, 
Interroga  Sacerdotes  de  Lege,  di- 
cendo, 

12.  Si  sustulerit  vir  (quispiam) 
carnem  sanctam  in  ala  vestis  su£e,  et 
tetegerit  ala  sua  panem,  et  coctionem, 
et  vinum,  et  oleum,  et  quodvis  edu- 
lium,  an  sanctiticabitur  ?  Et  respon- 
derunt  Sacerdotes  et  dixerinit,  Non. 

13.  Et  dixit  Chaggai,  Si  tetegerit 
polhitus  in  anima  omne  hoc,  an 
polluetiur  ?  Responderunt  Sacer- 
dotes, et  dixerunt,  Polluetiu-. 

14.  Et  respondit  Chaggai  et  dixit. 
Sic  populus  iste,  et  sic  gens  ista 
in  conspectu  meo,  dicit  lehova : 
et  sic  omne  opus  manuum  ipsorum, 
et  quod  obtiderint  iUic,  poUutum 
erit. 


Though  interpreters  seem  to  perceiA^e  tlie  meaning  of  the 
Proi)liet,  yet  no  one  really  and  clearly  expresses  what  he 
means  and  intends  to  teach  us  :  nay,  they  adduce  nothing 
but  what  is  jejune  and  frigid  ;  for  they  refer  all  these 
things  to  this  point, — that  sacrifices  were  not  acceptable  to 
God  before  the  people  had  begun  to  build  the  Temple,  but 
that  from  that  time  they  were  pleasing  to  God,  because  the 
people,  in  offering  sacrifices  in  a  waste  place,  proved  by 
such  negligence  that  they  disregarded  the  command  of  God : 
but  when  their  hands  were  applied  to  the  work,  God  was 
appeased,  and  thus  he  began  to  accept  their  sacrifices  which 
before  he  had  rejected.  This  is,  indeed,  a  part  of  what  is 
meant,  but  not  the  whole  ;  and  the  Prophet's  main  object 
seems  to  me  to  be  wholly  different.  lie  has  been  hitherto 
exhorting  the  people  to  build  the  Temple  ;  he  now  exhorts 
them  to  build  from  a  pure  motive,  and  not  to  think  that 
they  had  done  everything  when  the  Temple  assumed  a  fine 
appearance  before  the  eyes  of  men,  for  God  required  some- 


866  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXXII. 

tiling  else.  Hence,  I  have  no  doubt  Lut  that  the  Prophet 
intended  here  to  raise  up  the  minds  of  the  people  to  the 
spiritual  worshij)  of  God. 

It  was,  indeed,  necessary  diligently  to  build  the  Temple, 
but  the  end  was  also  to  be  regarded  ;  for  God  never  cared 
for  external  ceremonies  ;  nor  was  he  delighted  with  that 
building  as  men  are  with  their  splendid  houses.  As  the 
Jews  absurdly  ascribed  these  gross  feelings  to  God,  the 
Prophet  here  shows  why  so  strict  a  command  had  been 
given  as  to  the  building  of  the  Temple  ;  and  the  reason 
was, — that  God  might  be  worshipped  in  a  pure  and  holy 
manner. 

I  will  repeat  again  what  I  have  said,  that  the  explanation 
may  be  more  familiar  to  you.  When  the  people  neglected 
the  building  of  the  Temple,  they  manifested  their  impiety 
and  their  contempt  of  Divine  worshii? :  for  what  was  the 
cause  of  their  delay  and  tardiness,  except  that  each  of  them 
regarded  nothing  but  just  his  own  private  interest  ?  Noav, 
when  all  of  them  strenuously  undertook  the  work  of  building 
the  Temple,  their  industiy  was  indeed  laudable,  for  it  was 
a  proof  of  their  piety :  but  when  the  j)eople  thought  that 
God  required  nothing  more  than  a  splendid  Temj^le,  it  was 
manifest  superstition  :  for  the  Avorship  of  God,  we  know,  is 
corrupted  when  it  is  confined  to  external  things  ;  for,  in 
this  manner  God  is  transformed  into  a  nature  not  his  own : 
as  he  is  a  Spirit,  so  he  must  be  spiritually  worshipped  by  us. 
Wliosoever  then  obtrudes  on  him  only  external  pomps  in 
order  to  pacify  him,  most  childishly  trifles  with  him.  This 
second  part,  in  my  view,  is  what  the  Prophet  now  under- 
takes to  handle.  From  the  seventh  to  the  ninth  month 
they  had  been  diligently  engaged  in  the  work  which  the 
Lord  had  commanded  them  to  do :  but  men,  as  we  know, 
busy  themselves  with  external  things  and  neglect  spiritual 
worship  ;  hence  it  was  necessary  to  join  what  is  said  here, 
that  the  people  might  understand,  that  it  was  not  enough 
to  satisfy  God,  though  they  spared  neither  expense  nor 
labour  in  building  the  Temple  ;  but  that  something  greater 
was  required,  even  to  worship  God  in  it  in  a  pure  and  holy 
manner.     This  is  the  design  of  the  whole  passage.     But  we 


CHAP.  11.  10-14.         COMMENTARIES  ON  IIAGGAI.  SC7 

must  first  examine  the  Prophet's  Avords,  and  then  it  will  he 
easier  to  gather  the  whole  import  of  his  doctrine. 

He  says  then  that  he  was  ordered  by  God,  on  the  twenty- 
fourth  day  of  the  7nonth,  in  the  same  year,  in  the  second  year 
of  Darius,  to  ask  the  priests  concerning  the  law}  Haggai  is 
not  bid  to  inquire  respecting  the  whole  law,  but  only  that 
the  priests  should  answer  a  question  according  to  the  Word 
of  God,  or  the  doctrine  of  the  law  according  to  what  is  com- 
monly said — "  What  is  law,  is  the  question  :"  for  it  was  not 
allowed  to  the  priests  to  allege  anything  they  pleased  indis- 
criminately ;  but  they  were  only  interpreters  of  the  law. 
This  is  the  reason  why  God  bids  his  Prophet  to  inquire 
what  the  law^  of  Moses  defines  as  to  the  ceremony  mentioned 
here.  And  the  design  was,  that  the  people,  being  convinced 
as  to  the  legal  ceremonies,  might  not  contend  nor  clamour, 
but  acknowledge  that  all  works  are  condemned  as  sinful 
which  flow  not  from  a  pure  and  sincere  heart. 

Haggai  asks  first.  If  a  man  tahes  holy  flesh — that  is,  some 
part  of  the  sacrifice, — if  any  one  takes  and  carries  it  in  a 
sleeve  or  skirt,  that  is,  in  any  part  of  his  vestment,  and  then 
touches  bread,  or  oil,  or  any  eatable  thing,  will  anything 
connected  witli  that  holy  flesh  be  sanctified  by  mere  touch  ? 
The  priests  answer,  No.  Here  also  interpreters  grossly  mis- 
take: for  they  take  "sanctified"  as  meaning  "polluted,"  alto- 
gether falsely ;  for  there  is  here  a  twofold  question  proposed — 
Whether  holy  flesh  sanctifies  anything  it  may  touch  ?  and 
then,  whether  an  impure  and  a  polluted  man  contaminates 
whatever  he  may  touch  ?  As  to  the  first  question,  the  priests 
wisely  and  truly  answer,  that  there  is  no  such  eflicacy  in 
sacrifices,  as  that  they  can  sanctify  what  they  may  touch : 
and  this  is  true.  The  second  definition  is  also  most  proper, 
that  whatever  is  touched  by  an  unclean  man  is  polluted,  as 
the  law  everywhere  declares. 

The  Prophet  then  accommodates  this  to  his  present  case, 
So,  he  says,  is  this  people,  and  this  nation,  and  the  luork  of 
their  hands.     For  as  long  as  they  are  polluted,  hoAvever  they 

1  This  clause  is  literally  rendered  hy  JVewcome — "Ask  now  the  law  from 
the  priests :"  or,  according  to  the  order  of  the  words,  "  Ask  now  from 
the  priests  the  law  " — £d. 


368  THE  TWELVE  MINOR  PROPHETS.  LECT.  CXXXII. 

may  spend  money  in  sacrifices,  and  greatly  weary  themselves 
in  worshipping  God,  not  only  is  their  labour  vain,  but  what- 
ever they  offer  is  polluted,  and  is  an  abomination  only.  We 
now  understand  -the  words  of  the  Prophet,  and  so  we  may 
now  consider  the  subject. 

But  before  I  speak  generally  of  the  present  subject,  I  shall 
first  notice  what  the  Prophet  says  here,  that  he  inquired 
respecting  the  law  ;  for  it  was  not  allowed  to  the  priests  to 
allege  anything  they  pleased.  We  indeed  know,  that  they 
had  advanced  into  such  licentiousness,  as  arbitrarily  to  de- 
mand what  God  had  never  commanded,  and  also  to  forbid 
the  people  what  was  lawful,  the  use  of  which  had  been  per- 
mitted by  God's  law.  But  Haggai  does  not  here  allow  such 
a  liberty  to  the  priests  ;  he  does  not  ask  what  they  thought, 
but  what  Avas  required  by  the  law  of  the  Lord.  And  this  is 
worthy  of  being  noticed  ;  for  it  is  a  pernicious  evil  to  exer- 
cise an  arbitrary  control  over  the  conscience.  And  yet  the 
devil  has  ever  corrupted  the  worship  of  God,  and  the  whole 
system  of  religion,  under  the  pretence  of  extolling  the  autho- 
rity of  the  Church.  It  is  indeed  true,  that  the  sacerdotal 
office  was  very  honourable  and  worthy  of  respect  ;  but  we 
must  ever  take  heed  lest  men  assume  too  much,  and  lest 
Avhat  is  thoughtlessly  conceded  to  them  should  deprive  God 
of  what  belongs  to  him ;  as  the  case  is,  we  know,  under  the 
Papacy.  When  the  Pope  seeks  to  show  that  all  his  com- 
mands ought  without  an}^  dispute  to  be  obeyed,  he  quotes 
what  is  found  in  Deut.  xvii.  8 — '  If  a  question  arises  about 
the  law,  the  high  priest  shall  judge  between  wliat  is  sacred 
and  profane.'  This  is  indeed  true  ;  but  was  it  permitted  to 
the  high  priest  to  disregard  God's  law,  and  foolishly  to 
allege  this  or  that  according  to  his  own  judgment  ?  Nay, 
the  priest  was  only  an  interpreter  of  the  law.  Whenever 
then  God  bids  those  pastors  to  be  heard  whom  he  sets  over 
his  Church,  his  will  is,  as  it  has  been  before  stated,  that  he 
himself  should  be  heard  through  their  mouth.  In  short, 
whatever  authority  is  exercised  in  the  Church  ought  to  be 
subjected  to  this  rule — that  God's  law  is  to  retain  its  own 
pre-eminence,  and  that  men  blend  nothing  of  their  own, 
but  only  define  what  is  right  according  to  the  Word  of  the 


CHAP.  II.  10-14.         COMMENTARIES  ON  HAGGAI.  o(j9 

Lord.     Now  this  is  by  the  way ;  I  come  now  to  the  main 
l)oint. 

The  priests  answered,  that  neither  flesh,  nor  oil,  nor  wine, 
>vas  sanctified  by  touching  a  jiiece  or  part  of  a  sacrifice. 
Why  ?  because  a  sacrifice  sanctifies  not  things  unclean, 
except  by  way  of  expiation ;  for  this,  we  know,  was  the 
design  of  sacrifices — tliat  men  who  were  polluted  might  re- 
concile themselves  to  God.  A  right  answer  was  then  given 
by  the  priests,  that  luiclean  flesh  or  unclean  oil  is  not 
sanctified  by  the  touch  of  holy  flesh.  Why  ?  because  the 
flesh  itself  was  not  dedicated  to  God  for  this  end — to  purify 
what  was  unclean  by  a  mere  touch.  Yet,  on  the  other 
hand,  it  is  most  true,  that  when  a  man  was  unclean  he  pol- 
luted whatever  he  touched.  It  is  commonly  thought,  that 
he  is  said  to  be  unclean  in  his  soul  who  had  defiled  himself 
by  touching  a  corj^se  ;  but  I  differ  from  this.  The  word 
soul  is  often  taken  in  the  law  for  man  himself — '  The  soul 
that  eats  of  what  died  of  itself  is  polluted  ;  the  soul  that 
touches  a  corpse  is  polluted.'  (Lev.  xvii.  15.)  Hence  he  is 
here  said  to  be  j)olluted  in  his  soul,  who  had  an  outward  un- 
clcanness,  as  we  say  in  French,  Pollu  en  sa  jjersonne.  Who- 
soever then  is  unclean  pollutes  b}^  touch  only  whatever  might 
have  been  otherwise  clean  ;  and  the  conclusion  sufiiciently 
proves  that  this  is  the  purport  of  this  passage.i  I  have  said 
enough  of  what  the  design  of  the  Prophet  is,  but  the  sub- 
ject must  be  more  fully  explained. 

We  know  how  heedlessly  men  are  wont  to  deal  with  God  ; 
for  they  trifle  with  him  like  children  with  their  puppets. 
And  this  presumption  has  been  condemned,  as  it  is  well 
known,  even  by  heathens.  Hardly  a  Prophet  could  have 
inveighed  more  severely  against  this  gross  superstition  than 
Persius,  who  compares  sacrifices,  so  much  thought  of  by  all, 

1  The  words  are  K'QJ'NOO,  polluted  of  soul,  or  polluted  soul.  .  When 
pollution  by  a  carcase  or  a  dead  body  is  meant,  the  preposition  ?  is  put 
before  C'DJ.  See  Numb.  v.  2;  ix.  G,  7,  10.  A  polluted  person  seems  to 
be  intended  here,  Avithout  any  reference  to  the  way  in  which  he  became 
so  :  and  this  is  sufficient  for  the  purpose  of  the  Prophet.  Jlieoduret  takes 
this  sense — axa^ajrov  Tiva — «  an  unclean  person."  But  most  agree  with  our 
version  :  so  do  Jerome,  Dathius,  Xewcuine,  Henderson,  and  others —  "  the 
polluted  by  a  dead  body." — Ud. 

VOL.  IV.  2  A 


370  THE  TWELVE  MINOR  PROPHETS.        LECT.  CXXXII. 

to  puppets,  and  shows  tliat  other  things  are  required  by  God, 

even 

A  well  ordered  condition  and  piety  of  soul,  and  an  inward  purity 
Of  mind,  and  a  heart  imbued  with  generous  virtue.  ^ 

He  means  then  that  men  ought  to  be  imbued  with  true  holi- 
ness, and  that  inwardly,  so  that  there  should  be  nothing 
fictitious  or  feigned.  He  says  that  they  who  are  such,  that 
is,  who  have  imbibed  the  true  fear  of  God,  do  rightly  serve 
him,  though  they  may  bring  only  a  crumb  of  incense,  and 
tliat  otliers  only  profane  the  worship  of  God,  though  they 
may  bring  many  oxen  ;  for  whatever  they  think  avails  to 
cover  their  filth  is  polluted  by  new  and  repeated  filth.  And 
this  is  what  has  been  expressed  by  heathen  authors  :  another 
poet  says, — 

An  impious  right  hand  does  not  rightly  ivorship  the  celestials. 2 

So  they  spoke  according  to  the  common  judgment  of  natu- 
ral knowledge.  As  to  the  Philosophers,  they  ever  hold  this 
principle — that  no  sacrifice  is  rightly  offered  to  God  except 
the  mind  be  right  and  pure.  But  yet  the  Philosophers,  as 
well  as  the  Poets,  adopted  this  false  notion,  by  which  Satan 
beguiled  all  men,  from  the  least  to  the  greatest — that  God 
is  pacified  by  ceremonies :  hence  have  proceeded  so  many 
expiations,  in  which  foolish  men  trusted,  and  by  which  they 
thought  that  God  would  be  propitious  to  them,  though  they 
obstinately  continued  daily  to  jn'ocure  for  themselves  new 
punishments,  and,  as  it  were,  avowedly  to  carry  on  war  with 
God  himself 

They  admit  at  this  day,  under  the  Papacy,  this  princij^le 
— that  the  true  fear  of  God  is  necessary,  as  hypocrisy  con- 
taminates all  the  works  of  men ;  nor  will  they  indeed  dare 
to  commend  those  who  seek  feignedl}^  and  triflingly  to  satisfy 
God,  when  they  are  filled  with  pride,  contempt,  and  impiety. 
And  yet  they  will  never  receive  what  the  Prophet  says  here 
— that  men  not  only  lose  all  their  labour,  but  also  contract 
new  pollution,  when  they  seek  to  pacify  God  by  their  sacri- 

1  Compositinu  jus,  fasque  aninii,  sanctosque  recessus 

Mentis,  et  incocium  genoroso  pectus  liouosto. — Per.  Sat.  ii.  74. 
-  Non  bene  celestes  impia  dextra  colit 


CHAP.  II.  10-14.        COMMENTARIES  ON  IIAGGAI.  37l 

ficcs,  unaccompanied  by  inward  purity.  For  whence  is  that 
partial  rigliteousness  wliich  the  Papists  imagine  ?  For  they 
say,  that  if  one  docs  not  keep  the  whole  law,  yet  obedience 
in  part  is  approved  by  God ;  and  nothing  is  more  common 
among  them  than  this  expression,  partial  rigliteousness.  If 
then  an  adulterer  refrains  from  theft,  and  lays  out  in  alms 
some  of  his  wealth,  they  will  have  this  to  be  charity,  and 
declare  it  to  be  acceptable.  Though  it  proceeds  from  an 
unclean  man,  it  is  yet  made  a  covering,  which  is  deemed 
sufficient  in  some  way  or  another  to  pacify  God.  Thus 
the  Papists  seek,  without  exercising  any  discrimination,  to 
render  God  bound  to  them  by  their  works,  though  they  may 
be  full  of  all  uncleanness.  We  hence  see  that  this  error  has 
not  sprung  up  to-day  or  yesterday  for  the  first  time  ;  but  it 
is  inherent  in  the  bones  and  marrows  of  men  ;  for  they  have 
ever  thought  that  their  services  please  God,  though  they 
may  be  unclean  themselves. 

Hence  this  definition  must  be  borne  in  mind — that  Avorks, 
however  splendid  they  may  appear  before  our  eyes,  are  of 
no  value  or  importance  before  God,  except  they  flow  from  a 
pure  heart.  Augustine  has  very  Avisely  explained  this  in 
his  fourth  book  against  Julian.  He  says,  that  it  would  be 
an  absurd  thing  for  the  faithful  to  judge  of  works  by  the 
outward  appearance  ;  but  that  they  ought  to  be  estimated 
according  to  the  fountain  from  which  they  proceed,  and  also 
according  to  their  design.  Now  the  fountain  of  w^orks  I  con- 
sider to  be  integrity  of  heart,  and  the  design  or  end  is,  when 
the  object  of  men  is  to  obey  God  and  to  consecrate  their  life 
to  him.  Hence  then  we  learn  the  difference  between  good 
and  evil  v^^orks,  between  vices  and  virtues,  that  is,  from  the 
inward  state  of  the  mind,  and  from  the  object  in  view.  This 
is  the  subject  of  the  Prophet  in  the  first  clause  ;  and  he  drew 
an  answer  from  the  priests,  which  was  wholly  consistent  with 
the  law  ;  and  it  amounted  to  this,  that  no  work,  however 
praised  and  applauded  by  the  world,  is  valued  before  God's 
tribunal,  except  it  proceeds  from  a  pure  heart. 

Now  as  to  the  second  part,  it  is  no  less  difficult  to  convince 
men  of  its  trutli — that  whatever  they  touch  is  contaminated, 
when  they  arc  themselves  unclean  ;  and  yet  this  is  what 


372  THE  TWELVE  MINOR  PROPHETS.        LECT.  CXXXII, 

God  had  plainly  made  known  to  the  Jews :  and  the  priests 
hesitated  not  nor  doubted,  but  immediately  returned  an 
answer,  as  though  the  matter  was  well  known — that  an  un- 
clean man  contaminates  whatever  thing  he  touches.  But 
when  we  come  to  apply  the  subject,  men  then  reject  what 
they  had  been  clearly  taught ;  nay,  what  they  are  forced  to 
confess,  until  they  see  the  matter  brought  home  to  them, 
and  then  they  begin  to  accuse  God  of  too  much  rigour : 
"  Why  is  this,  that  whatever  we  touch  is  polluted,  though 
we  might  have  some  defilement  ?  Are  not  our  works  still 
deserving  of  some  praise,  as  they  are  good  works  ?''  And 
lience  also  is  the  common  saying,  That  works,  which  are  in 
their  kind  good,  are  always  in  a  measure  meritorious,  and 
thoiigh  they  are  without  faith,  they  yet  avail  to  merit  the 
gift  of  faith,  inasmuch  as  they  are  in  themselves  praise- 
worthy, as  chastity,  liberality,  sobriety,  temperance,  bene- 
ficence, and  all  almsgiving.  But  God  declares  that  these 
virtues  are  polluted,  though  men  may  admire  them,  and  that 
they  are  only  abominable  filth,  except  the  heart  be  really 
cleansed  and  purified.  "VVliy  so  ?  because  nothing  can  flow 
from  an  impure  and  polluted  fountain  but  what  is  imjjure 
and  polluted. 

It  is  now  easy  to  understand  how  suitably  the  Prophet 
had  led  the  priests  and  the  whole  people  to  see  this  difter- 
ence.  For  if  he  had  abruptly  said  this  to  tliem — that  no 
work  pleased  God,  except  the  doer  himself  had  been  cleansed 
from  every  defilement,  there  would  have  arisen  immediately 
many  disputations  :  "  Why  will  God  reject  what  is  in  itself 
worthy  of  praise  ?  When  one  observes  chastity,  when  an- 
other liberally  lays  out  a  part  of  his  property,  when  a  third 
devotes  himself  wholly  to  promote  the  good  of  the  public, 
when  magnanimity  and  firmness  shine  forth  in  one,  when 
another  cultivates  the  liberal  arts — are  not  these  such  vir- 
tues as  deserve  some  measure  of  praise  ! "  Thus  a  great 
clamour  would  have  been  raised  among  the  people,  had  not 
Haggai  made  this  kind  of  preface — that  according  to  the 
law  what  is  unclean  is  not  sanctified  by  the  touch  of  holy 
flesh,  and  also  that  whatever  is  touched  by  an  unclean  i:)erson 
is  polluted.     What  the  law  then  prescribed  in  its  rituals 


CHAP.  II.  10-14.        COMMENTARIES  ON  IIAGGAI.  S73 

silenced  all  those  clamours,  wliicli  might  have  immediately 
arisen  among  the  people.  Moreover,  though  ceremonies 
liave  now  ceased  and  ai'c  no  longer  in  use,  yet  what  God  has 
once  declared  still  retains  its  force — that  whatever  we  touch 
is  polluted  by  us,  except  there  he  a  real  purity  of  heart  to 
sanctify  our  works. 

Let  us  now  inquire  how  our  works  please  God  :  for  no  one 
is  ever  foiuid  to  he  jnire  and  perfect,  as  tlie  most  perfect  are 
defiled  with  some  vices  ;  so  that  their  works  are  always 
sprinkled  with  some  spots  and  blemishes,  and  contract  some 
uncleanness  from  the  hidden  filth  of  their  hearts.  In  answer 
to  this,  I  say  first,  that  all  our  works  are  corrupt  before  God 
and  abominable  in  his  sight,  for  the  heart  is  naturally  cor- 
rupt :  but  when  God  purifies  our  hearts  by  faith,  then  our 
works  begin  to  be  approved,  and  obtain  praise  before  him  ; 
for  the  heart  is  cleansed  by  faith,  and  purity  is  difiused  over 
our  works,  so  that  they  begin  to  be  pleasing  to  God.  For 
this  reason  Moses  says,  that  Abel  pleased  God  with  his  sac- 
rifices, "  The  Lord  had  respect  to  Abel  and  to  his  gifts.'' 
(Gen.  iv.  4.)  Had  Moses  said  only,  that  the  sacrifices  of 
Abel  were  approved  by  God,  he  would  have  spoken  unad 
visedly,  or  at  least  obscurely  ;  for  he  would  have  been  silent 
on  the  main  thing.  But  he  begins  with  the  person,  as 
though  he  had  said,  that  Abel  pleased  God,  because  he 
worshipped  him  with  an  upright  and  sincere  heart.  He 
afterwards  adds,  that  his  sacrifices  were  approved,  for  they 
l^roceeded  from  the  true  fear  of  God  and  sincere  piety.  So 
Paul,  when  speaking  of  the  real  keeping  of  the  law,  says, 
that  the  end  of  the  law  is  love  from  a  pure  heart  and  faith 
unfeigned.  (1  Tim.  i.  5.)  He  shows  then  that  no  work  is 
deemed  right  before  God,  except  it  proceeds  from  that  foun- 
tain, even  faith  unfeigned,  which  is  always  connected  Avith 
an  upright  and  sincere  heart.     This  is  one  thing. 

Secondly,  we  must  bear  in  mind  how  God  purifies  our 
hearts  by  faith.  There  is  indeed  a  twofold  purification  : 
He  first  forms  us  in  his  image,  and  engraves  on  us  true  and 
real  fear,  and  an  obedient  disposition.  This  purity  of  the 
heart  difiuses  itself  over  our  works  ;  for  Avhen  we  are  im- 
bued with  true  piety,  we  have  no  other  object  but  to  offer 


374!  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXXII. 

ourselves  and  all  we  have  to  God.  Far  indeed  are  tliey  who 
are  hypocrites  and  profane  men  from  having  this  feeling ; 
nay,  they  are  wholly  alienated  from  it :  they  offer  liberally 
their  own  things  to  God,  but  they  wish  to  be  their  own 
masters ;  for  a  hypocrite  will  never  give  up  himself  as  a 
spiritual  sacrifice  to  God.  We  hence  see  how  faith  purifies 
our  hearts,  and  also  purifies  our  works  :  for  having  been 
regenerated  by  the  Spirit  of  God,  we  offer  to  liim  first  our- 
selves and  then  all  that  we  have.  But  as  this  jmrgation  is 
never  found  complete  in  man,  it  is  therefore  necessary  that 
there  should  come  an  aid  from  gratuitous  acceptance.  Our 
hearts  then  are  purified  by  faith,  because  God  imputes  not 
to  us  that  uncleanness  which  remains,  and  which  defiles  our 
works.  As  then  God  regards  with  gracious  acceptance  that 
purity  which  is  not  as  yet  perfect,  so  he  causes  that  its  con- 
tagion should  not  reach  to  our  works.  When  Abel  offered 
sacrifices  to  God,  he  was  indeed  perfect,  inasmuch  as  there 
was  nothing  feigned  or  hypocritical  in  him :  but  he  was  a 
man,  we  know,  encompassed  with  infirmity.  It  was  there- 
fore necessary  for  his  remaining  pollution  to  have  been  puri- 
fied by  the  grace  of  Christ.  Hence  it  was  that  his  sacrifices 
were  accepted :  for  as  he  was  accepted,  so  God  graciously 
received  whatever  proceeded  from  him. 

We  now  then  see  how  men,  while  in  a  state  of  nature,  dis- 
please God  by  their  works,  and  can  bring  nothing  but  what 
is  corrupt,  filthy,  and  abominable.  We  farther  see  how  the 
children  of  God,  after  having  been  renewed  by  his  Spirit, 
come  pure  to  him  and  offer  him  pure  sacrifices :  they  come 
pure,  because  it  is  their  object  to  devote  themselves  to  God 
without  any  dissimulation  ;  but  as  this  devotedness  is  never 
perfect,  God  supplies  the  defect  by  a  gratuitous  imputa- 
tion, for  he  embraces  them  as  his  servants  in  the  same  man- 
ner as  though  they  were  entirely  formed  in  all  righteous- 
ness. And  in  the  same  way  he  approves  of  their  works, 
for  all  their  spots  are  wiped  away,  yea,  those  very  spots, 
which  might  justly  prevent  all  favour,  were  not  all  un- 
cleanness washed  away  by  the  blood  of  Christ,  and  that 
through  faith. 

We  hence  learn,  tliat  there  is  no  ground  for  any  one  to 


CHAP.  II.  10-1  i.         COMMENTARIES  ON  IIAGGAI.  375 

deceive  liimself  with  vain  delusions,  by  attemi^ting-  to  please 
God  witli  great  pomp :  for  the  first  thing-  of  which  the  Pro- 
phet treats  here  is  always  required,  that  is,  that  a  person 
must  be  pure  in  his  heart,  that  inward  purity  must  precede 
every  work.  And  though  this  truth  meets  us  everywhere 
in  all  the  Prophets,  yet  as  hypocrisy  dazzles  our  eyes  and 
blinds  all  our  senses,  it  ought  to  be  seriously  considered  by 
us  ;  and  we  ought  to  notice  in  an  especial  manner  not  only 
this  passage  but  other  similar  passages  where  the  Prophets 
ridicule  the  solicitude  of  the  people,  when  they  busied  them- 
selves with  sacrifices  and  outward  observances,  and  neglected 
the  principal  thing — real  purity  of  heart. 

We  must  also  take  notice  of  what  the  Prophet  says  in  the 
last  verse,  that  so  was  evet^y  work  of  their-  hand  and  whatever 
they  offered.^  It  seems  a23j)arently  a  hard  matter,  that  the 
very  sacrifices  were  condemned  as  polluted.  But  it  is  no 
wonder  that  fictitious  modes  of  worship,  by  which  profane 
men  dishonour  God,  should  be  repudiated  by  him  ;  for  they 
seek  to  transform  him  according  to  their  own  fancy,  as 
though  he  might  be  soothed  by  playthings  or  such  trifles. 
It  is  therefore  a  most  disgraceful  mockery  when  men  deal 
thus  with  God,  offering  him  only  external  ceremonies,  and 
disregarding  his  nature :  for  they  make  no  account  of  spiri- 
tual worship,  and  yet  think  that  they  please  him.  We  must 
then,  in  a  word,  make  this  remark — that  the  Prophet  teaches 
us  here,  that  it  is  not  enough  for  men  to  show  obedience  to 
God,  to  offer  sacrifices,  to  sjiend  labour  in  building  the 
Temple,  except  these  things  were  rightly  done — and  how 

^  The  literal  rendering  of  the  verse  would  be  as  follows, — 

Then  answered  Haggai  and  said, — 

Such  is  this  people  and  such  is  this  nation, 

Before  me,  saith  Jehovah  ; 

Yea,  such  is  every  work  of  their  hands, 

And  what  they  offer  there,  polluted  it  is. 
The  Prophet  seems  to  have  pointed  to  the  altar  on  which  fhey  offered 
their  sacrifices,  when  he  says,  "  What  they  ofler  there."  Both  Newcome 
and  Henderson  are  evidently  wrong  in  rendering  the  passage  in  the  past 
tense.  The  last  verb  is  future,  used,  as  it  is  often,  as  a  present.  So  we 
render  it  in  Welsh,  t/r  hya  a  aberthant  yna ;  but  we  understand  it  as  a 
present  act.  We  may  notice  here  what  is  often  the  character  of  the  Pro- 
phetic style  ;  the  two  last  lines  explain  more  particularly  what  the  two 
first  contain. — Ed. 


376  THE  TWELVE  MINOK  PROPHETS.        LECT.  CXXXIII. 

rightly  ?  by  a  sincere  heart,  so  there  should  be  no  dissimu- 
lation, no  duplicity. 

PRAYER. 

Grant,  Almighty  God,  that  inasmuch  as  we  come  from  our  mother's 
womb  wholly  impure  and  polluted,  and  aftenvards  continually 
contract  so  many  new  defilements, — O  grant  that  we  may  flee 
to  the  fomitain  which  alone  can  cleanse  us.  And  as  there  is  no 
other  way  by  which  we  can  be  cleansed  from  all  the  defilements 
of  the  flesh,  except  we  be  sprinkled  by  the  blood  of  thy  only- 
begotten  Son,  and  that  by  the  hidden  power  of  thy  Spirit,  and 
thus  renmmce  all  our  vices, — O  grant  that  we  may  so  strive  truly 
and  sincerely  to  devote  ourselves  to  thee,  as  daily  to  renounce 
more  and  more  all  our  evil  afiections,  and  to  have  nothing  else 
as  our  object,  but  to  submit  our  minds  and  all  our  afiections  to 
thee,  by  really  denying  ourselves,  and  to  exercise  ourselves  in  this 
strenuous  efibrt  as  long  as  we  are  in  this  world,  until  we  attain 
to  that  true  and  perfect  purity,  which  is  laid  up  for  us  in  thine 
only-begotten  Son,  when  we  shall  be  fully  united  to  him,  having 
been  transformed  into  that  glory  into  which  he  has  been  received. 
Amen. 


^tttnvt  (3m  l^ttuDreU  anO  ^"^ivt^^^tlnvti. 


15.  And  now,  I  pray  you,  con-  15.  Et  nunc  ponite  quseso  (vel, 
sider  from  this  day  and  upward,  from  agedum)  super  cor  vestrum  a  die 
before  a  stone  -was  laid  upon  a  stone  hac  et  supra,  antequam  poneretiir 
in  the  temple  of  the  Lord  :  lapis  super  lapidem  in  templo  lehovre: 

16.  Since  those  dm/s  were,  when  IC.  Ante  hjec  quum  veniret  quis 
one  came  to  an  heap  of  twenty  mea-  ad  acervum  viginti,  fuit  decem ; 
srtres,  there  were  hut  ten  :  when  one  quum  veniret  ad  torcular  ut  hauriret 
came  to  the  pressfat  for  to  draw  out  qiunquaginta  e  torculari,  fuit  sum- 
fifty  vessels  out  of  the  press,  there     ma  viginti. 

were  but  twenty. 

17.  I  smote  you  with  blasting  and  17.  Percussi  vos  orientali  vento 
Avith  mildew  and  with  hail  in  all  the  (vel,  m-ente)  et  rubigene,  et  gran- 
labours  of  yoiu"  hands  :  yet  ye  turned  dine  in  omni  opere  manuum  vestra- 
not  to  me,  saith  the  Lord.  rum  (alii  vertunt,  et  omne  opus,  sed 

male,  etpotius  hie  debet  resolvi  quem- 
admodum  dictum  est,  in  omni  ergo 
opere)  et  vos  non  ad  me,  dicit  le- 
hova. 
IS.  Consider  now  from  this  day  and         18.  Ponite  quseso  super  corves- 
upward,  from  the  four  and  twentieth     trum  a  die  hac  et  supra,  a  die  vi- 
day  of  the  ninth  month,  even  from     cesimo  quarto  noni  mensis,  a  die  quo 


CHAP.  II.  ir)-19.        COMMENTARIES  ON  IIAGGAI.  377 

the  (lay  that  the  foundation  of  the  fundalum  fuit  tempUim  lehovse,  po- 

Lord's  temple  was  laid,  consider  it.  nite  sujjer  cor  vcstrum. 

19.  Is  the  seed  yet  in  the  barn?  yea,         li).   An  adhuc  semen  in  horreo? 

as  yet  the  A'ine,  and  the  fig  tree,  and  et  adhuc  vitis,  et   ficus,  et  malus- 

the  pomegranate,  and  the  olive  tree,  granata,  et  arbor  oliva'  non  protulit ; 

hath  not  brought  forth :  from  tliis  a  die  hac  benedicam  vobis. 
day  will  I  bless  i/oi(,. 

I  AM  under  the  neeessitv  of  ioinino;  all  tlicse  verses  to- 
getlier,  for  the  Prophet  treats  of  the  same  thing :  and  the 
import  of  the  whole  is  this — that  the  Lord  had  then  openly 
punished  the  tardiness  of  the  people,  so  that  every  one  might 
have  easily  known  that  they  acted  very  inconsistently  in  at- 
tending only  to  their  private  concerns,  so  as  to  neglect  the 
Temple.  The  Prophet  indeed  speaks  here  in  a  homely 
manner  to  earthly  men,  addicted  to  their  own  appetites : 
had  they  really  become  wiser,  or  made  greater  progress  in 
true  religion,  he  might  have  addressed  them  diiferently,  and 
would  have  no  doubt  followed  the  rule  mentioned  by  Paul, 
'  We  speak  wisdom  among  those  who  are  perfect,'  (1  Cor. 
ii.  6.)  But  as  they  had  their  thoughts  fixed  on  meat  and 
drink,  and  were  intent  on  their  private  advantages,  the  Pro- 
phet tells  them  Avhat  they  could  comprehend— that  God  was 
angry  with  them,  and  that  the  proofs  of  his  curse  were 
evident,  as  the  earth  did  not  produce  fruit,  and  they  them- 
selves were  reduced  to  want.  We  hence  perceive  the  object 
of  the  Prophet :  but  I  shall  run  over  the  words,  that  the 
subject  may  become  more  evident. 

Lay  it,  he  says,  on  your  heart  Here  the  Prophet  indi- 
rectly condemns  their  insensibility,  as  they  Avere  blind  in 
things  quite  manifest ;  for  he  does  not  here  direct  their 
thoughts  to  heaven,  nor  announce  deep  mysteries,  but  only 
speaks  of  food  and  daih'  supjjort.  Since  God,  then,  im- 
pressed clear  marks  of  his  wrath  on  their  common  susten- 
ance, it  Avas  an  intolerable  stupidity  in  them  to  disregard 
these.  And  the  Prophet  often  repeats  the  same  thing,  in 
order  to  shame  the  Jews  ;  for  their  tardiness  being  so  often 
reproved,  ought  to  have  made  them  ashamed.  Lay  it  on 
the  heart,  he  says  ;  that  is,  Consider  what  I  am  going  to 
say ;  from  this  day  and  heretofore,^  he  says,  before  a  stone 

•  Supra,  \t>)312;  " upward,"  iVeif come;  "backward,"  JBejicferson;  "for- 


378  THE  TWELVE  MINOR  PROPHETS.       LECT.  CXXXIII. 

was  laid  on  a  stone;  that  is,  from  that  day  when  I  began  to 
exhort  you  to  build  the  Temple,  consider  what  has  happened 
to  this  very  day. 

ward,"  Seeker.  The  last  refers  to  1  Sam.  xvi.  13,  and  xxx.  25,  as  the 
only  places  besides  here  and  in  verse  18,  where  it  is  applied  to  time:  and 
clearly  in  Samuel  it  means  "  forward,"  or  hereafter.  It  means  the  saine 
when  applied  to  age,  Nnm.  i.  20,  and  when  applied  to  place,  Deut. 
xxviii.  43. 

K  we  retain  this  meaning,  we  must  consider  this  verse,  and  its  repetition 
in  verse  18,  as  the  commencement  of  a  sentence,  Avhich  is  completed  at  the 
end  of  verse  19,  as  intervening  clauses.  Then  the  passage  would  be  as 
follows — 

15.  And  now  take,  I  pray,  notice; 
From  this  day  and  forward. 

From  the  time  of  setting  a  stone  on  a  stone 
In  the  Temple  of  Jehovah, 

16.  From  the  time  you  came  to  a  heap  of  twenty. 
And  it  was  ten, 

And  came  to  the  vat  to  draw  fifty  measures, 
And  there  were  twenty; 

17.  I  smote  you  with  blight,  and  with  mildew. 
And  with  hail,  even  all  the  work  of  your  hands ; 
But  ye  turned  not  to  me,  saith  Jehovah ; — 

18.  Take,  I  pray,  notice  ; 
From  this  day  and  forward. 

From  the  twenty-fourth  day  of  the  ninth  month, 
From  the  day  in  which  was  founded 
The  Temple  of  Jehovah ; — take  notice ; 

19.  Is  yet  the  seed  in  the  granary? — 
And  as  yet  the  vine  and  the  tig  tree. 

And  the  pomegranate  and  the  olive,  it  hath  not  borne ; — 

From  this  day  will  I  bless  you. 
I  prefer  "  Take  notice,"  or,  "  mark,"  to  "  consider,"  as  the  meaning  of  ICEJ* 
D333?,  "  set  or  fix  yom-  heart."  In  favour  of  "  yom'"  instead  of  "  their"  in 
verse  16,  there  are  three  MSS.  ;  and  it  is  more  consistent  with  the  con- 
text. The  expression  literally  is,  "  From  your  being  to  come,"  i.e.  from 
the  time  in  which  you  came,  and  found  out  the  deficiency.  "Fifty 
measures;"  miQ  is  rendered  by  the  Scptuagint  ftiT^nTo.; — "baths;"  by 
Jerome,  "Lagenas — flagons."  The  word  means  here  evidently  a  vessel  to 
measure  the  wine  from  the  vat;  what  quantity  it  contained  is  not  known.  It 
is  here  in  the  singular  number,  while  the  numeral,  "fifty,"  is  in  the  plural; 
which  is  a  Hebrew  idiom,  very  similar  to  what  it  is  in  Welsh,  deg  mesur  a 
deugain,  which  literally  in  English  is,  "  ten  measure  and  forty."  In  verse 
17,  "even  all  the  work  of  your  hands,"  is  in  apposition  with  "you,"  and 
explanatory  of  it,  according  to  what  we  often  find  in  the  Prophets ;  for  by 
"you"  was  meant  their  "work,"  and  not  themselves  personally.  "But  ye 
turned  not  to  me,"  literally,  "  But  ye  not  to  me ;"  perhaps  the  meaning  is, 
"  Ye  ascribed  it  not  to  me,"  that  is,  the  judgment  previously  mentioned, 
or,  "  Ye  attended  not  to  me:"  but  the  verb  Ur\2'^  is  commonly  thought  to 
be  understood.  See  Amos  iv.  9.  The  question  in  verse  19  is  to  be  taken 
negatively,  to  correspond  with  the  negative  declaration  in  what  follows. 
—Ed. 


CHAP.  II.  15-19.         COMMENTARIES  ON  HAGGAI.  S79 

Then  he  adds,  Before  ye  began,  he  says,  to  build  the 
Temple,  Avas  it  not  that  every  one  who  came  to  a  heap  of 
twenty  measures  found  only  ten?  that  is,  was  it  not,  that 
when  the  liushandmen  expected  that  there  would  be  twenty 
measures  in  the  storehouse  or  on  the  floor,  they  were  disap- 
pointed? because  God  had  dried  up  the  ears,  so  they  yielded 
not  what  they  used  to  do  ;  for  husbandmen,  by  long  experi- 
ence, can  easily  conjecture  what  they  may  expect  when 
they  see  the  gathered  harvest ;  but  this  prospect  had  dis- 
appointed the  husbandmen.  God,  then,  had  in  this  case 
given  proofs  of  his  curse.  Farther,  when  any  one  came  to 
the  vat,  and  expected  a  large  vintage,  had  he  not  also  been 
disappointed?  for  instead  of  fifty  casks  he  found  only  twenty. 

He  aftenvards  adds,  /  have  smitten  you  with  the  east  tuind: 
for  pSHK^,  shidaphun,  is  to  be  taken  for  a  scorching  wind  ; 
and  the  east  wind  proved  injurious  to  Judea  by  its  dryness. 
So  also  V^p'^'^,  irkun,  is  mildew,  or  a  moist  wind,  from  which 
mildew  proceeds  ;  for  we  know  that  corn,  when  it  has  much 
wet,  contracts  mildew  when  the  sun  emits  its  heat.  As  to 
the  meaning  of  the  Prophet  there  is  no  ambiguity,  for  he 
intended  to  teach  them  that  they  were  in  various  ways 
visited,  that  they  might  clearly  j)erceive  that  God  was  dis- 
pleased with  them.  He  then  mentions  the  hail :  for  when 
famine  happens  only  from  the  cold  or  from  the  heat,  it  may 
be  ascribed  to  chance  or  to  the  stars :  but  when  God  em- 
ploys various  scourges,  we  are  then  constrained  to  acknow- 
ledge his  wrath,  as  though  he  were  determined  to  awaken 
us.  This  is  the  reason  why  the  Prophet  records  here  various 
kinds  of  judgments.  And  he  says,  In  every  work  of  your 
hands.  Some  read,  "  And  every  work,"  &c.,  which  is  im- 
proper ;  for  they  were  not  smitten  in  their  own  bodies,  but 
in  the  produce  of  the  earth.  Then  he  adds,  And  you  re- 
turned not  to  me,  that  is,  "  During  the  Avhole  of  that  time  I 
efiected  nothing,  while  I  was  so  often  and  in  such  various 
ways  chastising  you.  And  yet  what  good  has  the  obduracy 
of  your  hearts  done  you?  ye  have  not  returned  to  me." 

Lay  it,  he  says,  on  your  heart  from  this  day,  and  here- 
tofore, &c.  He  repeats  what  he  had  said,  even  from  the 
twenty-fourth  day  of  the  ninth  month.     "We  have  seen  be- 


380  THE  TWELVE  MINOR  PROPHETS.        LECT.  CXXXIII. 

fore,  that  the  Prophet  was  sent  on  that  day  to  reprove  tlie 
j)eople  for  their  sins.  Lay  it  then  on  your  heart,  he  says, 
from  this  day,  &c.  We  see  how  emphatical  is  this  repeti- 
tion, because  in  things  evident  the  Jews  were  so  insensible 
that  their  want  and  famine  could  not  touch  them  :  and  we 
know  that  there  is  no  sharper  goad  to  stimulate  men  than 
famine.  Since  then  the  Lord  snatched  away  their  food  from 
their  mouth,  and  they  remained  inattentive  to  such  a  judg- 
ment, it  was  a  sure  evidence  of  extreme  stupidity.  It  is  on 
this  account  that  the  Prophet  often  declares,  that  the  Jews 
were  extremely  insensible  ;  for  they  did  not  consider  the 
judgments  of  God,  which  were  so  manifest.  He  now  sub- 
joins. Is  there  yet  seed  in  the  ham  1  Jerome  reads,  "  in  the 
bud ;''  and  the  probable  reason  why  he  thus  rendered  the 
word  was,  that  he  thought  that  the  clauses  would  not  corre- 
sjjond  without  giving  the  meaning  of  bud  to  11*1*1^^,  megure; 
but,  as  I  think,  he  was  mistaken.  The  Hebrews  jiropose 
what  I  cannot  approve,  for  some  of  them  read  the  sentence 
as  an  affirmation,  "  For  there  is  seed  in  the  barn  ;"  because 
they  dared  not  to  commit  the  seed  to  the  ground  in  their 
state  of  want.  And  others  read  it  as  a  question,  as  though 
he  had  said,  that  the  time  of  harvest  was  far  off,  and  that 
what  they  had  remaining  was  so  small  that  it  was  not 
enough  to  support  them.  But,  in  my  judgment,  the  "  seed" 
refers  not  to  what  had  been  gathered,  but  to  what  had 
been  sown.  I  therefore  doubt  not  but  that  he  speaks  of 
God's  blessing  on  the  harvest  Avhicli  was  to  come  after  five 
months,  to  which  I  shall  presently  refer.  Some,  indeed, 
render  the  words  in  the  past  tense,  as  though  the  Proj)hct 
had  said,  that  the  Jews  had  already  experienced  how  great 
the  curse  of  God  was ;  but  this  is  a  forced  view.  The  real 
meaning  of  the  Prophet  is  this.  Is  there  yet  seed  in 
the  ham?  that  is,  "  Is  the  seed,  as  yet  hid  in  the  ground, 
o-athered  ?" 

He  then  adds  affirmatively,  neither  the  vine,  nor  the  fig  tree, 
nor  the  pomegranate,  nor  the  olive  had  yet  produced  any 
thing ;  for  it  was  the  ninth  month  of  the  year  ;  and  the 
beginning  of  the  year,  we  know,  was  in  the  month  of  March. 
Though  then  they  were  nearly  in  the  midst  of  w^intcr,  they 


CHAP.  II.  15-19.        COMMENTARIES  ON  IIAGGAI.  381 

remained  uncertain  as  to  Avliat  the  produce  would  be.  In 
tlie  month  of  November  no  opinion  could  be  formed,  even 
by  the  most  skilful,  what  produce  they  were  to  expect.  As 
then  they  were  still  in  suspense,  the  Prophet  says,  that 
God's  blessing-  was  in  readiness  for  them.  What  he  had  in 
view  was,  to  show  that  he  brought  a  sure  message  from  God ; 
for  he  speaks  not  of  a  vintage  the  prospect  of  which  had 
already  ap})eared,  nor  of  a  harvest  when  the  ears  had  already 
made  their  api)carance.  As  then  there  was  still  danger 
from  the  hail,  from  scorching  winds,  and  also  from  rains  and 
other  things  injurious  to  fruit  and  produce  of  the  land,  he 
says,  that  the  harvest  would  be  most  abundant,  the  vintage 
large,  that,  in  a  word,  the  produce  of  the  olive  and  the  fig- 
tree  would  be  most  exuberant.  The  truth  of  the  prophecy 
might  now  be  surely  known,  when  God  fulfilled  what  he 
had  spoken  by  the  mouth  of  his  servant.  I  now  return  to 
the  subject  itself 

As  I  have  before  observed,  the  Prophet  deals  with  the 
Jews  here  according  to  their  gross  disposition :  for  he  might 
in  a  more  refined  manner  have  taught  the  godly,  who  were 
not  so  entangled  with,  or  devoted  to,  earthly  concerns.  It 
was  tlien  necessary  for  him  to  speak  in  a  manner  suitable 
to  the  comprehension  of  the  people,  as  a  skilful  teacher  who 
instructs  children  and  those  of  riper  age  in  a  different 
manner.  And  he  shows  by  evidences  that  the  Jews  Avere 
unthankful  to  God,  for  they  neglected  the  building  of  the 
Temple,  and  every  one  was  diligently  and  earnestly  engaged 
in  building  his  own  house.  He  shows  by  proofs  their  con- 
duct,— How  ?  Whence  has  it  happened,  he  says,  that  at  one 
time  your  fruit  has  been  destroyed  by  mildew,  at  another 
by  heat,  and  then  by  the  hail,  except  that  the  Lord  intended 
thus  to  correct  your  neglect  ?  It  then  follows,  that  you  are 
convicted  of  ingratitude  by  these  judgments  ;  for  you  have 
neglected  God's  worship,  and  only  jiursued  your  own  private 
advantages.     This  is  one  thing. 

The  latter  clause  contains  a  ])romise  ;  and  by  it  the  in- 
struction given  was  more  confirmed,  when  the  people  saw 
that  things  suddenly  and  unexpectedly  took  a  better  turn. 
They  had  been  for  many  years  distressed  with  want  of  sus- 


382  THE  TWELVE  MINOR  PROPHETS.       LECT.  CXXXIII. 

tenance  ;  Lut,  when  fruitfulness  of  a  sudden  followed,  did 
not  this  change  manifest  something  worthy  of  their  con- 
sideration ?  especially  when  it  was  foretold  before  it  hap- 
pened, and  before  any  such  thing  could  have  been  foreseen 
by  human  conjectures  ?  We  see  then,  that  the  Prophet 
dwells  on  two  things, — he  condemns  the  Jews  for  their 
neglect,  and  proves  that  they  were  impious  and  ungrate- 
ful towards  Grod,  for  they  disregarded  the  building  of  the 
Temple ;  and  then,  in  order  to  animate  them  and  render 
them  more  active  in  the  work  they  had  begun,  he  sets  before 
them,  as  I  have  said,  what  had  taken  place.  God  had,  in- 
deed, abundantly  testified,  by  vaiious  kinds  of  punishment, 
that  he  was  displeased  with  them :  but  when  he  now  pro- 
mises that  he  would  deal  differently  with  them,  there  hence 
arises  a  new  and  a  stronger  evidence. 

But  some  one  may  here  raise  an  objection  and  say,  that 
these  evidences  are  not  sure  or  unvaried ;  since  it  often 
happens,  that  when  people  devote  themselves  faithfully  to 
the  service  of  God  they  are  pressed  down  by  adverse  events ; 
yea,  that  God  very  often  designedly  tries  their  faith  by 
withholding  from  them  for  a  time  his  blessing.  But  the 
answer  to  this  may  be  readily  given :  I  indeed  allow  that 
it  often  happens  that  those  who  sincerely  and  from  the 
heart  serve  God,  are  deprived  of  earthly  blessings,  because 
God  intends  to  elevate  their  minds  to  the  hope  of  eternal 
reward.  God  then  designedly  withdraws  his  blessing  often 
from  the  faithful,  that  they  may  hunger  and  thirst  in  this 
world,  as  though  they  lost  all  their  labour  in  serving  him. 
But  it  was  not  the  Prophet's  design  to  propound  here  an 
evidence  of  an  unvarying  character,  as  he  counted  it  suf- 
ficient to  convince  the  Jews  by  experience,  that  nothing 
prevented  them  from  acknowledging  that  their  avarice  dis- 
pleased God,  except  their  extreme  stupidity.  The  Proijliet 
then  does  here  reprove  their  insensibility  ;  for,  while  they 
greatly  laboured  in  enriching  themselves,  they  did  not  ob- 
serve that  their  labour  was  in  vain,  because  God  from  heaven 
poured  his  curse  on  them.  This  then  might  have  been  easily 
known  by  them  had  they  not  hardened  themselves  in  their 
vices.     And  what  the  Proi:)het  testifies  here  respecting  the 


CHAP.  II.  15-19.        COMMENTARIES  ON  HAGGAI.  S83 

fruitful  produce  of  wine,  and  corn,  and  oil,  and  of  other 
things,  was  still,  as  I  have  said,  a  stronger  confirmation. 

Now,  if  any  one  objects  again  and  says — that  this  was 
of  no  value,  because  a  servile  and  mercenary  service  does 
not  please  God  :  to  this  I  answer — that  God  does  often  by 
such  means  stimulate  men,  when  he  sees  them  to  be  ex- 
tremely tardy  and  slothful,  and  that  he  afterwards  leads 
them  by  other  means  to  serve  him  truly  and  from  the  heart. 
When  therefore  any  one  obeys  God,  only  that  he  may  satisfy 
his  appetite,  it  is  as  though  one  laboured  from  day  to  day 
for  the  sake  of  wages,  and  then  disregards  him  by  whom  he 
has  been  hired.  It  is  certain  that  such  a  service  is  counted 
as  nothing  before  God ;  but  he  would  have  himself  to  be 
generously  worshipped  by  us  ;  and  he  loves,  as  Paul  says, 
a  cheerful  giver.  (2  Cor.  vi.  7.)  But  as  men,  for  the  most 
part,  on  account  of  their  ignorance,  cannot  be  led  at  first 
to  this  generous  state  of  mind,  so  as  to  devote  themselves 
willingly  to  God,  it  is  necessary  to  begin  by  using  other 
means,  as  the  Prophet  does  here,  who  promises  earthly  and 
daily  sustenance  to  the  Jews,  for  he  saw  that  they  could 
not  immediatel}'-,  at  the  first  step,  ascend  upwards  to  heaven; 
but  it  Avas  not  his  purpose  to  stop  short,  until  he  elevated 
their  minds  higher.  Let  us  then  know,  that  this  was  only 
the  beginning,  that  they  might  learn  to  fear  God  and  to  ex- 
pect whatever  they  wanted  from  liis  blessing,  and  also  that 
they  might  shake  oif  their  stupor,  under  which  they  had  pre- 
viously laboured.  In  short,  God  deals  in  one  way  with  the 
rude  and  ignorant,  who  are  not  yet  imbued  with  true  reli- 
gion ;  and  he  deals  in  another  way  Avitli  his  own  disciples, 
who  are  instructed  in  sound  doctrine.  When  I  say  that  the 
Prophet  acted  thus  towards  the  Jews,  I  speak  not  of  the 
whole  nation  ;  but  I  regard  what  we  have  observed  at  the 
beginning  of  this  book — that  the  Jews  cared  for  nothing- 
then  but  to  build  their  own  houses,  and  that  there  was  no 
zeal  for  religion  among  them.  As  then  the  recollection  of 
God  was  nigh  buried  among  them,  the  Temple  being  ne- 
glected, and  every  one's  anxiety  being  concentrated  in  build- 
ing his  own  house,  we  hence  learn  how  grossly  earthly  their 


384  THE  TWELVE  MINOR  PROPHETS.        LECT.  CXXXIII. 

affections  were.     It  is  therefore  no  wonder  that  the  Proi:)het 
treated  them  in  the  manner  stated  here.     Let  us  proceed — 

20.  And  again  the  ^^•ord  of  the  20.    Et  fiiit  (postea  fuit)  senno 
Lord  came  unto  Haggai  in  the  four  lehovaj    secimdo  ad  Chaggai  vice- 
and  twentieth  day  of  the   month,  simo  quarto  mensis,  dicendo, 
saying, 

21.  Speak  to  Zerubbabel,  gover-  21.  Die  ad  Zerubhabel,  ducem 
nor  of  Judah,  saying,  I  Avill  shake  lehudah,  dicendo,  Ego  concutiam 
the  heavens  and  the  earth  :  ccelos  et  terram  ; 

22.  And  I  will  overthrow  the  22.  Et  evertam  solium  regnorum, 
throne  of  kingdoms,  and  I  will  destroy  et  perdam  robur  regnorum  gentium ; 
the  strength  of  tlie  kingdoms  of  the  et  evertam  quadrigam  et  sessores 
heathen ;  and  I  will  overthrow  the  ejus  ;  et  descendent  equi  et  sessores 
chariots,  and  those  that  ride  in  corum,  quisque  in  gladio  fratris  sui. 
them ;    and    the   liorses    and   their 

riders  shall  come   down,  every  one 
by  the  sword  of  his  brother. 

23.  In  that  day,  saith  the  Lord  23.  In  cUe  ilia,  dicit  lehova  exer- 
of  hosts,  will  I  take  thee,  O  Zerub-  cituum,  simiam  te  Zerubbabel,  fili 
babel,  my  servant,  the  son  of  Sheal-  Sealtiel,  serve  mi,  dicit  lehova  ;  et 
tiel,  saith  the  Lord,  and  will  make  ponam  te  quasi  annulum,  quia  elegi 
thee  as  a  signet :  for  I  have  chosen  te,  dicit  lehova  exercituum. 

thee,  saith  the  Lord  of  hosts. 

The  Prophet  now  proceeds  still  farther ;  for  there  is  here 
a  really  gratuitous  and  spiritual  promise,  by  which  God 
affirms  that  he  will  have  a  care  for  his  people  to  the  end. 
He  does  not  now  speak  of  wine  and  corn,  in  order  to  feed 
the  hungry ;  but  he  shows  that  he  would  be  an  eternal 
Father  to  that  people  ;  for  he  could  not  and  would  not  for- 
get the  covenant  he  made  with  their  fathers.  There  is  no 
doubt  but  he  points  out  Christ  in  the  person  of  Zerubbabel, 
as  we  shall  presently  see.  So  that  it  is  right  to  distinguish 
this  prophecy  from  the  last ;  for  God  has  before  shown,  that 
the  worship  which  the  Jews  had  for  a  time  disregarded  was 
pleasing  to  him,  as  a  reward  was  in  readiness,  and  also  that 
he  was  offended  with  the  negligence  previously  reproved,  as 
he  had  inflicted  manifest  punishment,  not  once,  nor  for  a 
short  time,  but  for  many  years,  and  in  various  ways.  What 
then  does  follow?  In  this  second  prophecy  he  addresses 
Zerubbabel,  and  promises  to  be  a  Saviour  to  the  people  under 
his  authority. 

"With  regard  to  these  words,  some  think  that  a  continued 


CHAP.  II.  20-23.        COMMENTARIES  ON  IIAGGAI.  385 

act  is  signified  Avlien  lie  says,  "  I  shake  the  heavens  and  the 
earth  ;"  and  they  give  this  explanation — "  That  though  it 
belongs  to  me  to  shake  the  heaven  and  the  earth,  and  I  am 
Avont  to  subvert  kingdoms,  yet  I  will  render  firm  the  sacred 
kingdom  which  I  have  raised  among  my  people."  But  this 
view  is  very  frigid :  and  we  see  even  from  this  chapter  what 
is  meant  by  the  shaking  of  the  heaven  and  of  the  earth,  of 
which  mention  is  made.  The  Apostle  also  rightly  interprets 
this  passage,  when  he  teaches  us,  that  this  jorophecy  properly 
belongs  to  the  kingdom  of  Christ.  (Heb.  xii.  26.)  There  is 
therefore  no  doubt,  but  that  the  Prophet  means  here  some- 
thing special,  when  he  introduces  God  as  saying,  "  Behold, 
I  shake  the  heavens  and  the  earth."  God  then  does  not 
speak  of  his  ordinary  providence,  nor  simply  claim  to  him- 
self the  government  of  the  heaven  and  of  the  earth,  nor 
teach  us  that  he  raises  on  high  the  humble  and  the  low,  and 
also  brings  down  the  high  and  the  elevated;  but  he  intimates, 
that  he  has  some  memorable  work  in  contemplation,  which, 
when  done,  would  shake  men  with  fear,  and  make  heaven 
and  earth  to  tremble.  Hence,  the  Prophet  no  doubt  intend- 
ed here  to  lead  the  Jews  to  the  hope  of  that  redemption, 
some  i^relude  of  wdiich  God  had  then  given  them ;  but  its 
fulness  could  not  as  yet  be  seen — nay,  it  was  hid  from  the 
view  of  men  :  for  who  could  have  expected  such  a  renovation 
of  the  world  as  was  eifected  by  the  coming  of  Christ  ?  Wlien 
the  Jews  found  themselves  exjiosed  to  the  wrongs  of  all  men, 
when  so  small  a  number  returned,  and  there  was  no  king- 
dom and  no  power,  they  thouglit  themselves  to  have  been  as 
it  were  deceived.  Hence  the  Prophet  aflSrms  here,  that  there 
Avould  be  a  wonderful  work  of  God,  which  would  shake  the 
heaven  and  the  earth.  It  is  therefore  necessary  that  this 
should  be  apjilied  to  Christ ;  for  it  was,  as  it  were,  a  new 
creation  of  the  world,  when  Christ  gathered  together  the 
things  scattered,  as  the  Apostle  says,  in  the  heaven  and  in 
the  earth.  (Col.  i.  20.)  When  he  reconciled  men  to  God 
and  to  angels,  when  he  conquered  the  devil  and  restored  life 
to  the  dead,  when  he  shone  forth  with  his  own  righteousness, 
then  indeed  God  shook  the  heaven  and  the  earth ;  and  he 
still  shakes  them  at  this  day,  when  the  gospel  is  preached ; 
VOL.  IV.  2  B 


886  THE  TWELVE  MINOR  PROPHETS.         LECT.  CXXXIII. 

for  lie  forms  anew  the  children  of  Adam  after  his  own  image. 
This  spiritual  regeneration  then  is  such  an  evidence  of  God's 
power  and  grace,  that  he  may  justly  be  said  to  shake  the 
heaven  and  the  earth.  The  import  of  the  passage  is,  that  it 
behoved  the  Jews  to  form  a  conception  in  their  minds  of 
something  greater  than  could  be  seen  by  their  eyes ;  for 
their  redemption  was  not  yet  completed. 

Hence  he  subjoins — /  will  overthrow  the  throne  of  king- 
doms;  I  will  destroy  the  strength  of  the  kingdoms  of  the  na- 
tions ;  and  I  tuill  overtliroiu  the  chariot  and  him  luho  sits  in 
it ;  come  down  shall  the  horses  a/nd  their  riders ;  every  one 
shall  fall  by  the  sword  of  his  brother.  He  confirms  here  the 
former  sentence — that  nothing  would  be  an  hinderance  that 
God  should  not  renew  his  Church.  And  rightly  he  adds 
this  by  way  of  anticipation ;  for  the  Jews  were  surrounded 
on  all  sides  by  inveterate  enemies  ;  they  had  as  many  ene- 
mies as  they  had  neighbours  ;  and  they  were  hated  even  by 
the  whole  world.  How  then  could  they  emerge  into  that 
dignity  which  was  then  promised  to  them,  except  God  over- 
turned the  rest  of  the  world  ?  But  the  Prophet  here  meets 
this  objection,  and  briefly  shows  that  God  would  rather  that 
all  the  nations  should  perish,  than  that  his  Clmrcli  should 
remain  in  that  dishonourable  state.  We  then  see  that  the 
Prophet  here  means  no  other  thing  than  that  God  would 
overcome  all  those  impediments,  Avhich  Satan  and  the  whole 
world  may  throw  in  the  way,  when  it  is  his  purj^ose  to  re- 
store his  Church. 

We  now  perceive  the  Prophet's  design,  and  we  also  per- 
ceive the  application  of  his  doctrine.  For  whenever  impedi- 
ments and  difficulties  come  in  our  way,  calculated  to  drive 
us  to  despair,  when  we  think  of  the  restoration  of  the  Church, 
this  prophecy  ought  to  come  to  our  minds,  which  shows  that 
it  is  in  God's  power,  and  that  it  is  his  purpose  to  overturn 
all  the  kingdoms  of  the  earth,  to  break  chariots  in  pieces,  to 
cast  down  and  lay  prostrate  all  riders,  rather  than  to  allow 
them  to  prevent  the  restoration  of  his  Church. 

But  in  the  last  verse  the  Prophet  shows  why  God  would 
do  this — even  that  Zerubbabel  might  prosper  together  with 
the  whole  people.     Hence  he  says — In  that  day,  saith  Jeho- 


CHAP.  II.  20-23.         OOMMENTAllIES  ON  HAGGAT.  88/ 

vail,  I  tuill  take  thee,  Zerahhabel,  and  will  set  thee  as  a  sicjnet, 
for  I  have  chosen  thee.  As  \vc  have  before  said,  God  ad- 
dresses Zerubbabel  here,  that  in  his  person  he  might  testify 
that  he  woiikl  bless  tlie  people  whom  he  intended  to  gather 
under  that  sacred  leader ;  for  though  Zerubbabel  never  had 
a  kingdom,  nor  ever  wore  a  crown,  he  was  yet  of  the  tribe 
of  Judah ;  and  God  designed  that  some  si)ark  of  that  king- 
dom should  exist,  which  he  had  raised  in  the  family  of 
David,  Since,  then,  Zerubbabel  was  at  that  time  a  type  of 
Christ,  God  declares  here  that  he  would  be  to  him  as  a  sig- 
net— that  is,  that  his  dignity  would  be  esteemed  by  him. 
This  comparison  of  a  signet  is  found  also  in  other  places. 
It  is  said  in  Jcr.  xxii.  24 — "  Though  this  Coniah  were  a  sig- 
net on  my  right  hand  I  would  pluck  him  thence.'"  But  here 
God  says  that  Zerubbabel  would  be  to  him  a  signet — that 
is,  "  Thou  shalt  be  Avith  me  in  high  esteem.''  For  a  scaling 
signet  is  wont  to  be  carefully  preserved,  as  kings  seek  in 
this  way  to  secure  to  themselves  the  highest  authority,  so 
that  more  trust  may  be  placed  in  their  seal  than  in  the 
greatest  princes.  The  meaning,  then,  of  the  similitude  is, 
that  Zerubbabel,  though  despised  by  the  world,  was  yet 
highly  esteemed  by  God.  But  it  is  evident  that  this  was 
never  fulfilled  in  the  person  of  Zerubbabel.  It  hence  follows 
that  it  is  to  be  applied  to  Christ.  God,  in  short,  shows,  that 
that  people  gathered  under  one  head  would  be  accepted  by 
liim ;  for  Christ  was  at  length  to  rise,  as  it  is  evident,  from 
the  seed  of  Zerubbabel. 

But  this  reason  is  to  be  especially  noticed — Because  I  have 
chosen  thee.  For  God  does  not  here  ascribe  excellencies  or 
merits  to  Zerubbabel,  when  he  says  that  he  would  hold  him 
in  great  esteem ;  but  he  attributes  tliis  to  his  own  election. 
If,  then,  the  reason  be  asked  why  God  had  so  much  exalted 
Zerubbabel,  and  bestowed  on  him  favours  so  illustrious,  it 
can  be  found  in  nothing  else  but  in  the  goodness  of  God 
alone.  God  had  made  a  covenant  with  David,  and  promised 
that  his  kingdom  would  be  eternal ;  hence  it  was  that  he 
chose  Zerubbabel  after  the  people  had  returned  from  exile ; 
and  this  election  was  the  reason  why  God  exalted  Zerubba- 
bel, though  his  power  at  that  time  was  but  small.     We  in- 


S88  THE  TWELVE  MINOK  PROPHETS.       LECT.  CXXXIII. 

deed  know  that  lie  was  exposed  to  the  contempt  of  all  nations ; 
but  God  invites  here  the  attention  of  the  faithful  to  their 
election,  so  that  they  might  hope  for  more  than  what  the 
perception  of  the  flesh  could  conceive  or  apprehend  ;  for  what 
he  has  decreed  cannot  be  made  void ;  and  in  the  person  of 
Zerubbabel  he  had  determined  to  save  a  chosen  people  ;  for 
from  him,  as  it  has  been  said,  Clirist  was  to  come. 

PRAYER. 

Grant,  Almighty  God,  that  as  we  are  still  restrained  by  our  earthly 
cares,  and  cannot  ascend  upward  to  heaven  with  so  nnicli  readi- 
ness and  alacrity  as  we  ought — O  grant,  that  since  thou  extend- 
est  to  us  daily  so  liberal  a  supply  for  the  present  life,  we  may  at 
least  learn  that  thou  art  our  Father,  and  that  we  may  not  at  the 
same  time  fix  om-  thoughts  on  these  perishable  things,  but  learn 
to  elevate  our  minds  higher,  and  so  make  continual  advances  in 
thy  spiritual  service,  until  at  length  we  come  to  the  full  and  com- 
plete fruition  of  that  blessed  and  celestial  life  which  thou  hast 
promised  to  us,  and  procured  for  us  by  the  blood  of  thy  only- 
begotten  Son.     Amen. 


END  OE  THE  COMMEKTARIES  ON  HAGGAI. 


A  TRANSLATION 

OP 

CALVIN'S  VERSION 

OF 

THE  PROPHECIES  OF  HABAKKUK, 
ZEPHAFIAH,  AND  HAGGAI, 


AS  MODIFIED   BY 


HIS  COMMENTARIES. 


A  TRANSLATION 

OF 

CALYIFS  VEUSIOiN 

01' 

THE  BOOK  OF  HABAKKUK. 

CHAPTER  I. 

1  The  Idirdcn  wliicli  Habakkuk  the  Prophet  saw : 

2  How  long,  Jcliovali,  sliall  I  ciy, 

And  tliou  wilt  not  hear  ? 

And  cry  aloud  to  thee  of  violence, 

And  thou  wilt  not  save  ? 
^  Why  showest  thou  me  iniquity, 

And  makest  me  to  see  trouble  ? 

And  whi/  are  violence  and  i)lundcr  in  my  siglit. 

And  he  who  excites  strife  and  contention  ?  (19) 
^  Therefore  dissolved  is  the  law, 

And  judgment  does  not  continually  go  forth  ; 

For  the  wicked  surrounds  the  just, 

Therefore  go  forth  does  perverted  judgment.  (21) 

^  Look  ye  among  the  Gentiles  and  sec, 

And  be  astonished,  be  astonished  ; 

For  a  work  will  I  work  in  your  days. 

Which  ye  Avill  not  believe,  though  it  be  told  you  : 
6  For  behold,  I  will  rouse  the  Chaldeans — 

A  nation  bitter  and  hasty. 

Which  shall  march  through  the  breadths  of  the  earth, 

To  possess  habitations  not  its  own  : 


392  NEW  TRANSLATION  OF  IIABAKKUK.      CHAP.  I.  7-1 7. 

'''  Terrible  and  fearful  shall  it  he, 

From  itself  shall  its  judgment  and  its  dignity  proceed  : 
8  And  swifter  than  leopards  shall  he  its  horses, 

And  fiercer  than  the  evening  wolves  ; 

And  numerous  shall  be  its  horsemen ; 

And  its  horsemen  from  far  shall  come, 

They  shall  fly  as  an  eagle  hastening  to  devour :  (80) 
"^  The  whole  of  it  for  booty  shall  come  ; 

The  aspect  of  their  faces  will  be  like  the  east-wind  ; 

And  he  will  gather  captives  like  the  sand  : 
'^^  And  at  kings  he  will  laugh, 

And  princes  shall  he  a  scorn  to  him : 

Every  fortress  he  will  scorn, 

He  will  gather  dust  and  take  it : 
11  Then  will  he  change  his  spirit, 

And  pass  through  and  act  impiousl}^, 

Ascribing  this  his  power  to  his  god.  (37) 

1^  Art  not  thou,  Jehovah,  from  the  beginning,  my  God  ? 

My  holy  One  !  we  shall  not  die  : 

Thou,  Jehovah,  for  judgment  hast  set  him  ; 

And  thou  strong  One,  for  correction  hast  established  him. 
■12  Pure  art  thou  of  eyes,  so  as  not  to  behold  evil. 

And  on  trouble  thou  canst  not  look : — 

Why  lookest  thou  on  transgressors. 

And  takest  no  notice,  when  the  ungodly  devours 

One  more  righteous  than  himself? 
1*  Thou  makest  man  like  the  fish  of  the  sea. 

Like  the  reptile,  which  is  without  a  leader :   (4G) 
15  The  whole  by  his  hook  will  he  draw  up. 

Collect  into  his  drag,  and  gather  into  his  net ; 

He  will  therefore  rejoice  and  exult :  (48) 
1^  Hence  sacrifice  will  he  to  his  drag, 

And  incense  will  he  ofi'er  to  his  net ; 

For  through  them  fat  will  be  his  portion, 

And  his  meat  will  be  rich. — 
17  Shall  he  therefore  extend  his  drag, 

And  continue  to  slay  the  nations, 

So  as  not  to  spare  them  ^ 


CHAP.  II.  1-9.      NEW  TRANSLATION  OF  IIABAKKUK.  393 


CHAPTER  II. 

1  On  my  watch-tower  will  I  stand, 
And  set  myself  on  a  citadel ; 
And  I  will  watch  to  see  Avhat  he  may  say  to  mo, 
And  what  I  may  answer  to  the  reproof  given  me. — 

'^  Then  answer  nie  did  Jehovah  and  said, — 

"  Write  the  vision,  and  make  it  plain  on  tahles, 

That  run  may  he  who  reads  it ; 
3  For  yet  the  vision  shall  he  for  an  appointed  time, 

And  will  speak  at  the  end,  and  will  not  deceive  : 

If  it  tarry,  wait  for  it  ;  (66) 

For  coming  it  will  come,  and  will  not  delay. 
^  Behold  the  elated  !  not  right  is  his  soul  within  him  ; 

But  the  just,  by  his  faith  shall  he  live."     (72) 

^  Yea,  truly  !  as  by  wine,  transgress  does  the  proud  man. 
And  he  will  not  rest ;  (87) 
For  he  enlarges  as  the  grave  his  soul. 
And  is  like  to  death,  and  is  not  satisfied  ; 
Yea,  he  collects  to  himself  all  nations. 
And  heaps  together  for  himself  all  the  people. 

^  Shall  not  all  these  take  up  against  him  a  parable. 
And  against  him  an  enigmatical  taunt,  and  say, — 

"  Ho  !  he  multiplies  what  is  not  his  own  !  how  long  ! 
And  he  accumulates  on  himself  thick  clay  ! 
''  Shall  they  not  suddenly  rise  up  who  shall  bite  thee, 
And  awake,  who  shall  torment  thee  ? 
And  shalt  not  thou  become  tramplings  to  them  ? 

8  As  thou  has  spoiled  many  nations, 

Spoil  thee  shall  all  the  remnant  of  the  people. 

On  account  of  men's  blood,  and  of  violence 

To  the  land,  to  the  city  and  to  all  its  inhabitants. 

9  Ho  !  he  covets  an  evil  covetousness  to  his  house, 


394  NEW  TRANSLATION  OF  HABAKKUK.    CHAP.  II.  10,11. 

In  order  to  sot  on  high  his  nest. 

That  he  may  keep  himself  from  the  hand  of  evil! 

10  Thou  hast  jirovided  shame  for  thine  own  liouse, 
By  cutting-  oif  many  nations, 

And  thou  hast  sinned  against  thine  own  souh" 

11  For  the  stone  from  the  wall  shall  cry/ 

And  the  wood  from  the  chamher  shall  answer  it, — 

1  Calvin  makes  here  a  change  in  the  discourse ;  but  the  whole  to  the 
end  of  the  chapter  may  be  viewed  as  the  parable  or  the  tnunt  mentioned 
in  verse  6,  and  the  particle  Ho !  may  be  retained  instead  of  Wo.  The 
taunt  seems  to  have  been  formed  so  as  to  have  been  especially  suitable  to 
be  used  by  the  Jews. 

By  regarding  the  passage  in  this  light,  we  can  understand  the  sudden 
change  of  person  in  verse  16,  if  the  proposed  emendation  be  disapproved ; 
for  we  see  the  same  in  the  former  portions  of  the  "  taunt."  See  6  and  7? 
and  also  9  and  10.  That  the  reader  may  see  the  whole  of  this  passage, 
containing  the  "taunt,"  in  the  light  in  which  I  am  now  fully  inclined  to 
regard  it,  it  shall  be  presented  to  him  complete : — 

6.  Will  not  these,  every  one  of  them. 
Raise  up  a  proverb  concerning  hmi, 
And  a  taunt,  enigmas  for  him,  and  say, — 

"  Ho  !  He  increases  what  is  not  his  !  how  long ! 
And  he  accumulates  on  himself  thick  clay  ! — 

7.  Will  they  not  suddenly  rise  up — thy  biters, 
And  awake — thy  tormentors. 

And  thou  become  booties  to  them? 

8.  For  thou  hast  spoiled  many  nations. 

And  spoil  thee  shall  all  the  remnant  of  the  people, 

On  account  of  men's  blood,  and  of  violence 

To  the  land,  to  the  city,  and  to  aU  its  inhabitants." 

9.  "  Ho  !  he  has  coveted  an  evil  covetousness  to  his  house, 
To  set  on  high  his  nest, 

In  order  to  save  himself  from  the  hand  of  evil ! — 

10.  Thou  hast  consulted  shame  to  thine  house, 
By  cutting  off  many  nations 

A  nd  by  sinning  against  thine  own  soul : 

11.  For  the  stone — from  the  wall  it  cries, 

And  the  beam — from  the  woodwork  it  answers  it, — 

12.  '  Ho !  he  builds  a  town  by  blood. 
And  sets  up  a  city  by  oppression !'  — 

13.  Shall  nothing  ?>(3,  lo !  from  Jehovah  of  hosts  ? 
Yea,  laboiu-  shall  the  people  for  the  fire, 

And  nations — for  vanity  shall  they  weary  themselves : 

14.  For  filled  shall  be  the  earth 

V/ith  the  knowledge  of  the  glory  of  Jehovah, 
Like  the  waters  which  spread  over  the  sea." 

15.  "Ho!  he  gives  drink  to  his  neishbom- ! — • 


CHAP  II.  I'l-lC).  NEW  TRANSLATION  OF  IIABAKKUK.  395 

^-  "  IIo  !  lie  Luikls  a  town  by  Llood, 

And  sots  up  a  city  hj  iniquity  ! " 
^^  Behold,  shall  nothing  he  from  Jehovah  of  hosts? 

Hence  labour  shall  the  people  in  the  fire, 

And  weary  themselves  in  vain  ; 
1  ^  For  filled  shall  be  earth 

With  the  knowledge  of  the  glory  of  Jehovah, 

As  the  waters  cover  the  sea. 

■•^  Wo  to  him  who  gives  his  friend  drink  ! — 

Uniting  thy  heat,  thou  makest  them  also  to  drink, 
That  thou  mayest  look  on  their  nakedness.     (112) 

^^  Thou  art  filled  Avith  shame  for  the  sake  of  glorj'- ; 
Drink  thou  also,  and  be  thou  uncovered  : 
Poured  forth  to  thee  shall  be  the  cup  of  Jehovah's  right 
hand, 

Thou  addcst  thy  bottle  and  also  strong  drink, 
In  order  to  look  on  their  nakedness  ! 
IG.  Thou  hast  been  filled  with  reproach  rather  than  with  glory: 
Drink  thou  also,  and  be  uncovered  ; 
Come  round  to  thee  shall  the  cup 
Of  the  right  hand  of  Jehovah  ; 
And  shameful  spewing  shall  be  on  thy  glory : 

17.  For  tlie  violence  done  to  Lebanon — it  shall  overwhelm  thee, 
And  the  plunder  of  beasts — it  shall  rend  thee ; 

On  account  of  men's  blood,  and  of  violence 

To  the  land,  to  the  city,  and  to  all  its  inhabitants." 

18.  "  What  avails  the  graven  image  ! 
For  its  graver — he  forms  it — 

Even  the  molten  image  and  the  teacher  of  falsehood : 
Yea,  trust  in  it  does  the  former  of  its  form, 
After  having  made  dumb  idols ! 

19.  Ho !  he  saith  to  the  wood,  '  Arise,  Awake  ;' 
To  the  dumb  stone,  '  It  will  teach  ? ' 
Behold  it !  covered  it  is  with  gold  and  silver, 
Yet  there  is  no  spirit  within  it ! 

But  Jehovah  is  in  his  holy  temple  : 
Silent  at  his  presence  let  the  v.hole  earth  be." 
The  "  taimt  "■»»«?/ be  deemed  as  terminating  at  the  end  of  the  17th 
verse  ;  but  I  regard  it  as  continuing  to  th.e  end  of  the  chapter.  The  word 
"  neighbour,"  in  the  loth  verso,  is  a  collective  singular,  meaning  every 
neighbour:  hence  "their"  at  the  end  of  the  verse.  The  same  may  be 
said  of  "image"  in  verse  18,  which  means  every  image  or  images,  as 
"  idols"  are  mentioned  afterAvards.  Such  are  common  instances  in  the 
Prophets.  "  It  will  teach,"  hi  verse  19,  most  evidently  refers  to  "  tlie 
dumb  stone" — the  idol;  for  it  is  expressly  called  "the  teacher  of  false- 
hood" in  verse  17. — Ed. 


396  NEW  TRANSLATION  OF  HABAKKUK.  CHAP.  III.  ]-6. 

And  sliameful  spewing  shall  he  on  tliy  gloiy : 

17  For  overwhelm  thee  shall  the  violence  done  to  Lebanon, 
And  the  spoiling  of  beasts,  which  terrified  them  ; 

On  account  of  men's  blood,  and  of  violence 

To  the  land,  to  the  city,  and  to  all  its  inhabitants. 

18  What  avails  the  graven  image  ? 
For  graven  it  hath  its  framer, 

Even  the  molten  image  and  the  teacher  of  falsehood  ; 
For  trust  does  the  framer  in  his  own  work, 
When  he  makes  dumb  idols.     (122) 

19  Wo  to  him  who  saith  to  wood,  "  Awake  ;" 
And  "  Arise,"  to  a  dumb  stone  ; — it  will  teach  : 
Behold,  it  is  covered  with  gold  and  silver  ; 
And  there  is  no  spirit  in  the  midst  of  it.     (124) 
But  Jehovah  is  in  his  holy  Temple : 

Silent  at  his  presence  let  the  whole  earth  be. 


CHAPTER  III. 

1  The  prayer  of  Habakkuk  the  Prophet  respecting  ignor- 
ances : 

^  Jehovah  !  I  heard  thy  voice,  and  was  terrified  ; 
Jehovah  !  thy  work  in  the  midst  of  the  years,  revive  it ; 
In  the  midst  of  the  years,  make  it  known  ; 
In  wrath  thy  mercy  remember.  (187) 

3  God  !  from  Teman  he  came  ; 

And  the  holy  One  from  mount  Paran  :  Selah : 
Cover  the  heaven  did  his  glory  ; 
Of  his  praise  full  was  the  earth: 

4  And  brightness, — as  the  light  it  was  ; 
Horns, — from  his  hands  they  were  ;   (143) 
And  there  was  the  hiding  of  his  strength : 

5  Before  his  face  walked  the  pestilence, 

And  come  forth  did  burning  coals  at  his  feet: 

6  He  stood,  and  he  measured  the  earth  ; 


CHAP.  III.  7-15.    NEW  TRANSLATION  OF  HABAKKUK.  o97 

He  looked,  and  lie  dissolved  nations  ; 
Yea,  shattered  were  perennial  mountains. 
Bent  down  were  hills  of  antiquity  ; 
The  ways  of  ages  were  his. 

7  For  iniquity  saw  I  the  tents  of  Chusan;  (150) 
Tremble  did  the  curtains  of  the  land  of  Madian. 

8  Wert  thou  angry  with  rivers,  0  Jehovah  ? 
"Was  thine  indignation  against  rivers  ? 
Was  thy  wrath  against  the  sea  ? 

For  thou  didst  ride  on  thy  horses, 
Thy  chariots  were  salvation. 
^  Quite  bare  was  made  thy  bow  : 
The  oaths  to  the  tribes  ivas  thy  word  :  Selah  :   (155) 
With  rivers  didst  thou  cleave  the  eartli. 
1*^  See  thee  did  mountains,  they  fell  down  ; 
The  stream  of  waters  passed  away  ; 
Utter  its  voice  did  the  deep, 
On  high  did  it  raise  its  hands.  (158) 

11  The  sun  and  moon  stood  still  in  their  habitation  ; 
At  the  light  of  thy  arrows  did  they  proceed. 

At  the  brightness  of  the  glittering  of  thy  spear.  (160) 

12  In  wrath  didst  thou  tread  on  the  land, 
In  anger  didst  thou  thresh  the  nations : 

13  Go  forth  didst  thou  for  the  salvation  of  thy  people. 
For  their  salvation,  with  thy  Christ : 

Strike  didst  thou  the  head 

From  the  house  of  the  wicked. 

Making  bare  the  foundation  even  to  the  neck :  (164) 
1^  Smite  didst  thou  with  his  own  staffs 

The  head  of  his  villages  : 

They  rushed  as  a  whirlwind  to  drive  me  away ; 

Their  joy  was  to  devour  the  poor  in  secret  : 
1^  A  way  hast  thou  made  in  the  sea  for  thy  horses, 

Through  the  heap  of  great  waters.  (1 68) 


398  NEW  TRANSLATION  OF  HABAKKUK.    CHAP.  III.  1  G-1  0. 


^^  I  heard, — and  tremble  did  my  bowels, 
At  thy  voice  quiver  did  my  lips  ; 
Enter  did  rottenness  into  my  bones, 
And  within  me  I  made  a  great  noise  ; 
That  I  might  rest  in  the  day  of  affliction, 
When  he  ascends  against  the  people, 
Who  shall  cut  them  off.  (I7l) 

1'^  For  the  fig-tree  shall  not  flourish, 
And  no  fruit  shall  be  on  the  vines. 
Fail  shall  the  produce  of  the  olive, 
And  the  fields  shall  not  bring  forth  food  ; 
Cut  off  from  the  fold  shall  be  the  flock. 
And  there  shall  be  no  ox  in  the  stalls : 

"18  But  I — in  Jehovah  will  I  exult, 

I  will  rejoice  in  the  Grod  of  my  salvation  : 

19  Jehovah,  the  Lord,  is  my  strength ; 

And  he  will  set  my  feet  as  those  of  hinds. 

And  on  my  high  places  will  he  make  me  to  walk 

To  the  leader  on  my  beatings. 


END  OF  THE  NEW  TRANSLATION  OF  HABAKKUK. 


A  TRANSLATION 

OF 

CALVIN'S  YEKSION 

OF 

THE  BOOK  OF  ZEPHANIAH. 

CHAPTER  I. 

"I  The  word  of  Jehovah,  which  came  to  Zephaniah,  the  son 
of  Cushi,  the  son  of  Gedaliah,  the  son  of  Amariah,  the  son 
of  Ilizkiah,  in  the  days  of  Josiah,  the  son  of  Anion,  king  of 
Judah. 

-  By  removing  I  will  remove  all  things 

From  the  face  of  the  land,  saith  Jehovah  ; 

T  Avill  remove  man  and  beast; 
2  And  I  will  remove  the  bird  of  heaven, 

And  the  fishes  of  the  sea  : 

And  stnmblingblocks  shall  be  to  the  ungodly! 

And  I  will  cut  off  man 

From  the  face  of  the  land,  saith  Jehovah:  (190) 
^  Yea,  I  will  extend  my  hand  upon  Judah, 

And  upon  all  the  inhabitants  of  Jerusalem  ; 

And  will  cut  off  from  this  place  the  remnants  of  Baal, 

The  name  of  its  worshippers  with  the  priests  ; 
^  And  those  who  worship. 

On  their  roofs,  the  host  of  heaven  ; 

And  those  who  worshiji  and  swear  by  Jehovah, 

And  swear  by  their  own  king  ; 
^  And  who  turn  back  from  following  Jehovah, 


400  NEW  TRANSLATION  OF  ZEPHANIAH.       CHAP.  1. 7-14. 

And  who  seek  not  Jehovah, 
And  do  not  inquire  of  him. 

'^  Be  silent  at  the  presence  of  the  Lord  Jehovah  ! 
For  nigh  is  the  day  of  Jeliovah  ; 
Yea,  prepared  hath  Jehovah  a  sacrifice, 
He  hath  prepared  his  guests  : 

8  And  it  shall  be  in  the  day  of  Jehovah's  sacrifice. 
That  I  will  visit  the  princes  and  the  king's  sons. 
And  all  who  wear  foreign  apparel ; 

9  And  I  will  visit  all  those 

Who  dance  on  the  threshold  in  that  day, 
Who  fill  the  house  of  their  masters 
By  means  of  rapine  and  fraud.  (204) 

l<^  And  there  shall  be  in  that  day,  saith  Jehovah, 

The  voice  of  crying  from  the  fish-gate. 

And  howling  from  the  second  gate,  , 

And  great  breach  from  the  hills.  (212) 
1^  Howl  ye,  inhabitants  of  the  lower  part,   . 

For  exterminated  are  the  people  of  traffic, 

Cut  off"  are  all  loaded  with  money. 

^^  And  it  shall  be  in  that  day, 

That  I  will  search  Jerusalem  with  candles, 

And  visit  the  men,  congealed  on  their  lees. 

Who  say  in  their  hearts, — 

"  Good  will  not  Jehovah  do, 

Nor  will  he  do  evil :" 
^^  And  their  substance  shall  be  a  spoil. 

And  their  house  a  waste  ; 

And  houses  shall  they  build  and  not  inhabit ; 

And  plant  shall  they  vineyards. 

And  shall  not  drink  the  Avine  of  them. 

^*  Nigh  is  the  great  day  of  Jehovah, 
Nigh  and  hastening  quickly  ; 
The  voice  of  Jehovah's  day 
Will  cry  out  bitterly, — then  will  he  be  strong ;  (222) 


CHAP.  II.  1-4.       NEW  TllANSLATION  OF  ZEPHANIAH.  401 

■^^  A  day  of  wrath  shall  he  that  day, 

A  day  of  distress  and  of  affliction, 

A  day  of  tumult  and  of  dosoLation, 

A  day  of  darkness  and  of  thi6k  darkness, 

A  day  of  clouds  and  of  mist ; 
^^  A  day  of  trumpet  and  of  shouting 

Over  the  fortified  cities 

And  over  the  lofty  citadels, 
1'''  And  I  will  straiten  men, 

And  they  shall  walk  as  the  blind. 

Because  they  have  done  wickedly  against  Jehovah  ; 

And  poured  out  shall  be  their  blood  as  dust, 

And  their  flesh  shall  be  as  dung. 
18  Even  their  silver  and  their  gold  shall  not  avail 

To  deliver  them,  in  the  day  of  Jehovah's  wrath  ; 

And  by  the  fire  of  his  indignation 

Shall  their  land  be  consumed; 

For  a  consummation,  and  a  speedy  one, 

"Will  be  made  of  all  the  inhabitants  of  the  land. 


CHAPTER  II. 

1  Gather  yourselves,  gather. 

Ye  nation,  not  worthy  of  being  loved  ; 

2  Before  the  decree  brings  forth, — 

(As  chaff  shall  they  pass  away  in  a  day) 
Before  it  comes  upon  you, 
The  fury  of  Jehovah's  anger, — 
Before  it  comes  upon  you. 
The  day  of  the  anger  of  Jehovah.  (232) 
^  Seek  Jehovah  all  ye  meek  of  the  land, 
Who  his  judgment  have  sought ; 
Seek  righteousness,  seek  humility. 
It  may  be  that  ye  shall  be  concealed 
In  the  day  of  Jehovah's  anger. 

^  For  Gaza,  it  shall  be  forsaken. 
And  Ashkelon  shall  be  a  waste  ; 
VOL.  IV.  2  c 


402  NEW  TRANSLATION  OF  ZEPHANIAH.    CHAP.  II.  5-12. 

Ashdod  sliall  they  at  mid-day  drive  out, 
And  Ekron  sliall  be  rooted  up. 

5  Ho  !  the  inhabitants  of  the  line  of  the  sea, 
The  nation  of  the  Cherethites  ! 

The  word  of  Jehovah  is  against  you  ; 
Canaan  !  the  land  of  the  Philistines  ! 
I  will  also  exterminate  thee. 
That  there  may  be  no  inhabitant : 

6  And  the  coast  of  the  sea  shall  be  a  habitation 

For  sheepcots  of  shepherds  and  folds  for  sheep  ;  (242) 
'^  And  that  coast  shall  be 
For  the  residence  of  the  house  of  Judali ; 
Among  them  shall  they  feed  ; 
In  the  houses  of  Ashkelon 
Shall  they  in  the  evening  lie  down  ; 
For  visit  them  shall  Jehovah  their  God, 
And  he  will  restore  their  captivity. 

8  Heard  have  I  the  reproach  of  Moab, 

And  the  revilings  of  the  children  of  Amnion  ; 

By  which  they  have  upbraided  my  people  ; 

And  they  have  extended  themselves  over  their  border:  (247) 

9  Therefore  as  I  live, 

Saith  Jehovah  of  hosts,  the  God  of  Israel, — - 

Surely  Moab  like  Sodom  shall  be. 

And  the  children  of  Animon  like  Gomorrah, 

A  soil  for  the  nettle  and  a  mine  for  salt. 

And  a  waste  for  ever ; 

The  residue  of  my  people  shall  plunder  them. 

And  the  remnant  of  my  nation  shall  possess  them. 

10  This  shall  be  to  them  for  their  pride  ; 
Because  they  have  reiDroached, 

And  exulted  over  the  people  of  Jehovah  of  hosts. 

11  Terrible  will  Jehovah  be  to  them  ; 

For  he  will  consume  all  the  gods  of  the  earth. 
And  worship  him  shall  each  from  his  place, 
All  the  islands  of  the  nations. — 
^^  Ye  also  Ethiopians ! — 

Slain  by  my  sword  shall  they  be. 


CHAP.  III.  1-5.      NEW  TRAXSLATION  OF  ZEPIIANIAH.  403 

^^  And  extend  will  lie  his  hand  to  the  north, 

And  ho  will  destroy  Assyria, 

And  set  Nineveh  a  waste, 

A  desolation  like  the  desert : 
^^  And  lie  down  within  it  shall  flocks, 

All  the  beasts  of  the  nations  ; 

Even  the  bittern  and  the  owl 

Shall  on  its  pillars  pass  the  night ; 

A  voice  shall  sing  in  the  window. 

In  the  door-way  there  shall  be  desolation, 

For  he  will  make  bare  the  cedar. 
15  This  is  the  exulting  city ! 

Which  sat  in  confidence, 

Which  said  in  her  heart, — 

"  I  am,  and  there  is  besides  me  no  other." 

How  is  she  become  a  waste, 

A  resting-jjlace  for  beasts  ! 

Every  one  who  shall  pass  by 

Will  hiss  at  her,  he  will  shake  his  hand. 


CHAPTER  III. 

1  Wo  to  the  polluted  and  the  filthy — 
The  city  which  is  an  oppressor!  (261) 

2  She  has  not  attended  to  the  voice, 
She  has  not  received  correction, 
In  Jehovah  has  she  not  trusted. 

To  her  God  she  has  not  drawn  nigh  ! 
^  Her  princes  within  her  are  roaring  lions, 

Her  judges,  the  wolves  of  the  evening  ; 

They  break  not  the  bones  in  the  morning  ! 
^  Her  Prophets  are  vain,  men  of  deceits  ;  (268) 

Her  Priests  have  polluted  what  is  holy, 

They  have  subverted  the  law.   (269) 

5  Jehovah  is  just  in  the  midst  of  her, 
He  will  not  do  iniquity  ; 
Every  morning  his  judgment 


404  NEW  TKANSLATION  OF  ZEPHANIAH.     CHAP.  III.  6-13. 

He  brings  to  liglit, — lie  fails  not : 

Yet  the  unjust  knoweth  no  shame. 
6 1  have  cut  oiF  nations, 

Waste  have  become  their  citadels ; 

I  have  destroyed  their  streets, 

So  that  no  one  passes  through  ; 

Wasted  have  become  their  cities, 

That  there  is  not  a  man,  not  an  inhabitant :  (275) 
'''  I  said,  "  surely,  thou  wilt  fear  me, 

Thou  wilt  receive  instruction  •" 

Then  cut  off  should  not  be  her  habitation, 

However  I  might  have  visited  her : — (279) 

Truly!  they  have  hastened, 

They  have  corrupted  all  their  doings  ! 
3  Therefore  look  for  me,  saith  Jehovah, 

Till  the  day  when  I  shall  rise  up  for  the  prej'- ; 

For  my  purpose  is. 

To  gather  nations,  to  assemble  kingdoms. 

That  I  may  pour  upon  them  my  wrath. 

The  whole  fury  of  mine  anger ; 

For  with  the  fire  of  my  indignation 

Shall  be  devoured  the  whole  earth.  (281) 

9  But  I  will  then  turn  to  the  people  a  pure  lip. 

That  they  may  all  call  on  the  name  of  Jehovah, 

That  they  may  serve  him  with  one  consent.  (283) 
10  Beyond  the  rivers  of  Ethiopia  shall  be  my  suppliants  ; 

The  daughter  of  my  dispersed  shall  bring  mine  offering. 
1^  In  that  day  thou  shalt  not  be  ashamed 

On  account  of  all  thy  doings. 

By  which  thou  hast  transgressed  against  me  ; 

For  then  will  I  remove  from  the  midst  of  thee 

Those  who  rejoice  in  thy  pride. 

And  thou  shalt  not  take  pride  any  more 

In  my  holy  mountain.  (292) 

12  And  I  will  cause  to  remain  in  the  midst  of  thee, 
A  people  afflicted  and  poor  ; 

And  they  shall  trust  in  the  name  of  Jehovah. 

13  The  remnant  of  Israel  shall  not  do  iniquity, 


CHAP.  III.  14-20.    NEW  TRANSLATION  OF  ZEPHANIAH.  405 

And  they  shall  not  speak  ftilschood, 
And  not  found  in  their  mouth 
Shall  be  a  deceitful  tongue  ; 
And  they  shall  feed  and  lie  down, 
And  there  shall  be  none  to  terrify  them. 

^'^  Exult  thou  daughter  of  Sion, 

Exult  thou  Israel ; 

Rejoice,  exult  with  thy  whole  heart, 

Thou  daughter  of  Jerusalem  :   (299) 
^^  Removed  has  Jehovah  thy  judgments, 

He  has  turned  aside  thine  enemies  ; 

The  King  of  Israel,  Jehovah,  is  in  the  midst  of  thee. 

Thou  shalt  see  evil  no  more. 

'^^  In  that  day  it  shall  be  said  to  Jerusalem,  Fear  not ; 

Sion  !  relaxed  let  not  thine  hands  be. 
^'J'  Jehovah  thy  God  is  in  the  midst  of  thee, 

He  is  strong,  he  will  save ; 

He  will  exult  over  thee  with  joy. 

He  will  rest  in  his  love,  (304) 

He  will  exult  over  thee  with  triumj)h. 

18  The  afflicted,  at  the  appointed  time, 
Will  I  gather, — who  shall  be  of  thee  ; 
"Who  sustained  for  her  reproach.  (308) 

19  Behold,  I  will  destroy  all  thine  oppressors  at  that  time, 
And  I  will  save  the  halting. 

And  restore  the  driven  away. 

To  make  them  a  praise  and  a  name 

In  the  land  of  their  reproach. 

20  At  that  time  will  I  restore  you. 
At  that  time  will  I  gather  you  ; 

For  I  will  make  you  a  name  and  a  praise 
Among  all  the  nations  of  the  earth. 
When  I  shall  restore  your  captivities, 
Before  your  eyes,  saith  Jehovah. 

END  OF  NEW  TEANSLATION  OF  ZEPHANIAH. 


A  TRANSLATION 

OP 

CALVIN'S  YERSION 

OF 

THE  BOOK  OF  HAGGAI. 

CHAPTER  I. 

1  In  the  second  year  of  Darius  the  king,  in  the  sixth  month, 
on  the  first  day  of  the  month,  came  the  word  of  Jehovah  by 
Haggai  the  Prophet,  to  Zerubbabel,  the  son  of  Shealtiel, 
the  governor  of  Judah,  and  to  Joshua,  the  son  of  Josedech, 
the  high  priest,  saying — 

2  Thus  saith  Jehovah  of  hosts,  saying — 
This  people  say,  "  The  time  is  not  come 
To  build  the  house  of  Jehovah." 

3  Then  came  the  word  of  Jehovah, 
By  Haggai,  the  Prophet,  saying — 

^  "  Is  it  time  for  you 
To  dwell  yourselves  in  your  boarded  houses. 
And  this  house  a  waste  ! '' 

5  And  now  thus  saith  Jehovah  of  hosts, — 
Apply  your  heart  to  your  ways : 

6  Ye  have  sown  much,  and  brought  in  little  ; 
Ye  have  eaten,  and  were  not  satisfied  ; 


408  NEW  TRANSLATION  OF  HAGGAI.    CHAP.  I.  7-14. 

Ye  have  drank,  and  were  not  replenished  ; 

Ye  have  clothed  yourselves,  and  were  not  warmed  ; 

And  he  who  gains  wages, 

Gains  wages  for  a  perforated  bag.  (330) 

7  Thus  saith  Jehovah  of  hosts, — 
Apply  your  heart  to  your  ways  ; 

8  Ascend  unto  the  mountain  and  bring  wood, 
And  build  the  house  ; 

And  I  will  be  to  you  propitious  in  it, 

And  glorified  shall  I  be,  saith  Jehovah.  (333) 

^  Ye  have  looked  for  much,  but  behold  little  ! 
And  ye  brought  it  home,  and  I  blew  on  it : 
Why  is  this  ?  saith  Jehovah  ; 
On  account  of  my  house,  because  it  is  waste, 
And  ye  run,  each  of  you  to  his  own  house. 

10  Therefore  restrained  over  you 
Are  the  heavens  from  dew ; 

And  the  earth  from  producing  is  restrained : 

11  Yea,  I  have  called  for  drought 

On  the  land  and  on  the  mountains, 

And  on  the  corn  and  the  wine  and  the  oil. 

And  on  everything  which  the  earth  produces, 

On  man  and  on  beast, 

And  on  every  labour  of  the  hands.   (338) 

1^  And  Zerubbabel,  the  son  of  Shealtiel,  and  Joshua,  the 
son  of  Josedech,  the  high  priest,  and  all  the  residue  of  the 
people,  attended  to  the  voice  of  Jehovah,  their  God,  and  to 
the  words  of  Haggai,  the  Prophet,  as  Jehovah  their  God 
had  sent  him  ;  and  the  people  feared  Jehovah.  13  Then 
said  Haggai,  the  messenger  of  Jehovah,  according  to  Je- 
hovah's message,  saying  to  the  people,  "  With  you  am  I," 
saith  Jehovah,  i^  And  Jehovah  stirred  up  the  spirit  of 
Zerubbabel,  the  son  of  Shealtiel,  the  governor  of  Judah, 
and  the  spirit  of  Joshua,  the  son  of  Josedech,  the  high  priest, 
and  the  spirit  of  all  the  people ;  and  they  came  and  carried 
on  the  work  in  the  Temple  of  Jehovah  of  hosts,  their  God, 


CHAP.  II.  1-^.  NEW  TRANSLATION  OF  IIAGOAl.  409 

^^  on  the  tvventy-fourtli  day  of  the  sixth  inontli,  in  the  second 
year  of  Darius  tlie  king.^ 


CHAPTER  IL 

^  In  tlie  seventh  month,  and  on  the  tAventy-first  day,  came 
the  word  of  Jehovah  to  Ilaggai,  the  Prophet,  saying, — 
^  Speak  now  to  Zerubhabel,  the  son  of  Shealtiel,  the  gover- 
nor of  Judah,  and  to  Joshua,  the  son  of  Josedech,  the  high- 
priest,  and  to  all  the  residue  of  the  people,  saying, — 

2  Wlio  among  you  is  alive, 

^Vlio  saw  this  house  in  its  former  gloiy. 

And  hoAv  do  ye  see  it  now  ? 

Is  it  not  to  that  as  nothing  in  your  eyes  ? 
^  Yet  now  strong  be  thou  Zerubbabel,  saith  Jehovah  ; 

And  strong  be  thou  Joshua, 

The  son  of  Josedech,  the  high  priest, 

And  strong  be  all  the  jieople  of  the  land  ; 

And  work,  for  with  you  am  I, 

Saith  Jehovah  of  hosts, 
^  According  to  the  Avord  I  covenanted  with  you, 

^Vlien  ye  came  forth  from  Egypt, 

And  my  Spirit  shall  be 

In  the  midst  of  you,  fear  ye  not.  (354) 

^  For  thus  saith  Jehovah  of  hosts, — 

Yet  for  a  little  while  shall  be  this, 
''  And  I  will  shake  the  heavens  and  the  earth, 

Also  the  sea  and  the  dry  land  : 

Yea,  I  will  shake  all  nations, 

And  come  shall  the  choice  things  of  all  nations  ; 

And  I  will  fill  this  house  with  glory, 

Saith  Jehovah  of  hosts  : 


1  What  is  said  in  a  Note  in  p.  347  does  not  apply  to  what  Calvin  says. 
He  refers  not,  as  I  inadvertently  apprehended,  to  the  present  dinsion  of 
the  chapter,  but  to  that  adopted  in  the  Septuagint ;  for  this  verse  in  that 
version  forms  the  beginning  of  the  next  chapter. — Ed. 

VOL.  IV.  2  D 


410  NEW  TRANSLATION  OF  llAGUAl.         CHAP.II.  8-18 

8  Mine  the  silver  and  mine  the  gold, 

Saitli  Jehovah  of  hosts  : 
^  Greater  shall  be  the  glory 

Of  this  latter  house  than  that  of  the  foriiier, 

Saith  Jehovah  of  hosts  ; 

And  in  this  place  Avill  I  give  peace, 

Saith  Jehovah  of  hosts. 

10  On  the  twenty-fourth  of  the  ninth  month,  in  the  second 
year  of  Darius,  came  the  Avord  of  Jehovah  to  Haggai,  the 
Prophet,  saying, — n  Thus  saith  Jehovah  of  hosts,  Ask  the 
])riests  respecting  the  law,  saying, — 12  jf  jj^  m^m  carry  holy 
flesh  in  the  skirt  of  his  garment,  and  wdtli  his  skirt  touch 
bread,  or  pottage,  or  v.ine,  or  oil,  or  an}^  eatable,  shall  it  be 
made  holy  ?  And  the  priests  answered  and  said,  No. 
13  Then  said  Haggai,  If  any  one  polluted  in  his  person  touch 
any  of  these  things,  shall  it  be  polluted  ?  The  j^riests 
answered  and  said,  It  shall  be  polluted,  i^  Then  answered 
Haggai,  and  said, — 

So  is  this  people,  and  so  is  this  nation. 
In  my  sight,  saith  Jehovah  ; 
And  so  is  every  work  of  their  hands. 
And  what  they  offer, — it  is  polluted. 

15  And  now  I  pray,  lay  it  to  heart, — 
From  this  day  and  beyond  it, 
Before  a  stone  was  laid  on  a  stone 
In  the  temple  of  Jehovah, — 

16  Before  this  time,  when  one  came 

To  a  heap  of  twenty,  there  were  but  ten  measures, 
When  he  came  to  the  vat  to  draw  fifty. 
There  were  from  the  vat  but  twenty  vessels: 
1'^  I  smote  you  with  blasting  and  mildew  and  hail. 
As  to  every  work  of  your  hands  ; 
And  ye  turned  not  to  me,  saith  Jehovah. 

IS  Lay  it,  I  pray,  to  your  heart, — 
From  this  day  and  beyond  it. 


CIlAP.lI.19-2:j.     NEW  TRANSLATION  or  IIAGGAI.  Ill 

From  the  twenty-fourth  day  of  the  ninth  month, 
From  the  day  the  temple  of  Jehovah  was  founded  ; — 
Lay  it  to  your  heart, — 

19  Is  there  now  seed  in  the  barn  ? 
And  as  yet  the  vine  and  the  fig  tree, 
And  the  i^onicgranate  and  the  olive, 
Have  produced  nothing  ; — 

From  this  day  will  I  bless  you.  (378) 

20  And  the  word  of  Jehovah  came  again  to  Haggai,  on  tlie 
twenty-fourth  of  the  month,  saying,' — 21  gj^eak  to  Zei'ub- 
babel,  the  governor  of  Judali,  saying, — 

^^  I  will  shake  the  heavens  and  the  earth, 
And  will  overthrow  the  throne  of  kingdoms, 
And  destroy  the  strength  of  the  kingdoms  of  the  nations; 
Yea,  I  will  overthrow  chariots  and  their  riders. 
And  down  shall  come  the  horses  and  their  riders, 
Ever}^  one  by  the  sword  of  his  brother  : 

2'^  In  that  day,  saith  Jehovah  of  hosts, 
I  will  take  thee  Zerubbabel, 
The  son  of  Shealtiel,  my  servant,  saith  Jehovah, 
And  I  will  make  thee  as  a  signet, 
For  I  have  chosen  thee,  saith  Jehovah  of  hosts. 


ENL-  or  NEAV  TRANSLATION  OF   HAGGAI. 


ERRATA. 

VOL 

IV. 

Iiine 

e  14,  note,    8,  Darnovius 

ought  to  be 

Tarnovius. 

20,  note,  6,  THO 

in». 

31,          22,  proposed 

purposed. 

57,  note,  1,  nfVD 

■IIVO. 

66,  note,13,  tim 

prn. 

143,  note,  2,  '''•ia 

VJS. 

143,             8,  was  to  him 

ivere  to  him 

160,  note,  19,  probably    . 

properly. 

166,           18,  more 

now. 

166,  note,    1,  pns 

vns. 

232,  note,  29,  passed 

passing. 

240,           31,  Gazan 

Gaza. 

248,       9,  10,  tua,  qua 

sua,  quia. 

253,            21,  life 

Uke. 

318,  note,  2,  support 

suppose. 

1    1012  01147  5771 


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